1
50
11
-
https://omeka.library.appstate.edu/files/original/bd92e4fbc33066336189ab94cb2cebd3.pdf
faafa5c5af75e827adb96e85cb965890
PDF Text
Text
�������������������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal Index, 1983-1993</em>
Description
An account of the resource
This document is a topical index to all 38 issues of <em><a href="https://omeka.library.appstate.edu/items/browse?collection=79" target="_blank" rel="noopener">Katúah: Bioregional Journal of the Southern Appalachians</a>. </em>
<em>Katúah: Bioregional Journal of the Southern Appalachians, </em> later simplified to <em>Katúah Journal, </em>was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.</em></p>
Subject
The topic of the resource
Bioregionalism--Periodicals--Indexes
Sustainable living--Periodicals--Indexes
North Carolina, Western
Appalachian Region, Southern
North Carolina--Periodicals
Creator
An entity primarily responsible for making the resource
Rob Messick
Date
A point or period of time associated with an event in the lifecycle of the resource
1993
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Format
The file format, physical medium, or dimensions of the resource
periodical indexes
PDF
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a>
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Acid Deposition
Agriculture
Alternative Energy
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Bioregional Definitions
Black Bears
Book Reviews
Cherokees
Children's Page
Community
Death and Dying
Earth Energies
Ecological Peril
Economic Alternatives
Education
Electric Power Companies
European Immigration
Fire
Folklore and Ceremony
Forest History
Forest Issues
Forest Practice
Geography
Glossaries
Good Medicine
Habitat
Hazardous Chemicals
Health
Hunting
Katúah
Katúah Organization
Permaculture
Pigeon River
Plants and Herbs
Poems
Politics
Radioactive Waste
Reading Resources
Recycling
Sacred Sites
Shelter
South PAW (Preserve Appalachian Wilderness)
Stories
Transportation Issues
Turtle Island
Villages
Water Quality
Western North Carolina Alliance
Wilderness
Women's Issues
-
https://omeka.library.appstate.edu/files/original/3e9189ae1600329a1984e9503b662c4a.pdf
c04c06016795d378da7269be5fab0d52
PDF Text
Text
���������������������������������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <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/39d9d512c1f257fe72c22bdc7c6a515e.pdf
6dc3d7ae52ba2691f94e33c1cdd16861
PDF Text
Text
---4
AT.U AR
PUBLISHED QUARTERLY
ISSUE X
WINTER 1985 -86
Healing/ Earthplace
�MEDICINE TRADITIONS NEAR HOME . ... ... . .. . ... 1
KATE ROGERS AND HER MOUNTAIN MEDICALS . .. . 3
!"')
N
CIRCLES OF STONE . ... . .... .. . . . ... .. .. ... .. .. .. 4
......
00
N
INTERNAL MYTHMAKING:
AN INTERVIEW WITH MARLENE MOUNTAIN . . 6
(.)
z
'
~
~
Q
:i::
" THIS IS HERESY!" HOLISTIC HEALING ON TRIAL. .. 9
TWO POEMS by STEVE KNAUTH . .. . .. .. .. ....... 10
CHEROKEE MYTH IC PLACES ..... .. . . ............ 11
THE UKTENA'S TALE . .. .. .. . . ....... .. .. .. . . . . .. 15
CRYSTAL MAGIC ...... . .. .. . ....... .. .. ..... .. . 19
GOOD MEDICINE: "WHAT MAKES A PLACE SACRED?" 20
REVIEW: DEEP ECOLOGY ...... .. .. ........ .. ... . . 21
NATURAL WORLD NEWS . . ...... . ... .. ... ... .. ... 22
"DREAMSPEAKING" ......... . . ... . .. .. ... .. ... ... 24
.,
FALL KATUAH GATHERING . ........ . ..... .. ...... 27
f4
f4
~
=
~
=
0
M
M
::::>
(.)
!"')
......
00
><
0
al
.
0
.
p..
Ul
.
~
8}
0
~
...
t;
a
u
0
U>
Ul
ti
Q
~
�ISSUE X
WINTER 1985 - 86
MEDICINE
TRADITIONS
NEAR HOME
eaU.ng ..iA an Olf.ganic., e.ve1tp11.uent p11.oeu6---
:w..i~~not jU-6t 06 the. human body bu;t 06 ail .U6e. 60~
'°'
011 OWL plana . WouncUi, qu.i..te. m)JuJ.cu1.oU-6ly, he.al-- e.ve.n wouncUi in.6Uc.ted on OWL e.aJl:thplacu .
The. Jt.oo.t 06 'he.al' and 'he.ali:h' ..iA 'whole.'. To he.al
lite.ILD.ll.y me.an.\ '.to ~ke. whole. 011. Liound' . Whole.null comu
not jU-6t 611.0m phyLi.i..cal well-bung bu.t 611.0m the. w.i..de.11. Li.ta.te.
06 one' ll be.in.g---one. '" Liell6e. 06 .tlw.e, .i..Me.11. LipiJr.,Uu.a.1. balance. an~ 06 Motednuli. lloote.dnMli comu 6AOm a Lie.Me. 06
conne.ctlon- -.to place. and to corrrnun,.Uy. So the. w.i..de.11. c..bt.cle.
11.ee.cUi to be. gJt.Ow.lng .tollXIJl.<U whole.nuli a.6 well a.6 the. in.d.i..v.i..dutd..
Wlwle.nuli o 6 'place.' ..iA v.Ual .to .in.d.i..v.i..dutd. he.ali:h.
Th~ q~y 06 a..i.11., the qua!Uy 06 tOO.te.11., .the. quatuy 06
Lio.i..l ~IJ e.66e.ct the. weU-be.in.g 06 ail the. in.habaan.th 06 tha.t place. Whole.nuli alho comu 6Jt.Om a Lie.Me 06
licale.---a Lie.Me. 06 JU.ght 1te.la.t.i.on to the. 'ou.t.6.i.de.' 6am.i..l1J
611..i.e.ncUi, ~ce, all owr. 11.e.la.t.i.ollh. Not llo laJt.ge. tha.t one. '
cannot phyl>A..Callyr0
e.e.l' .the. conne.c.t.i.on, a b.i011.e.g.i..on ..iA
~he. '~ght Li.ize.' t~ 11.e.la.te. .to • •. be.in.g 91te.a.teill"hanone. '"
,(J)l!71e.d.i..a.te. llUM.owtd.i..ngli bu..t not a.6 oveltWhe..fm.lng a.6 a con.t.ine.n.t Olt the. e.n.t.iJte. planet.
Whole.null 06 'communUy' ..iA alho vUal .to .i.nd.i..v.icfu.al
he.al.th. 1n olde.11. cul..twr.u, a C!Oll'lllun.i.ty 'Li Jt.Oo.te.dn.uli ""1.l>
ce.lelJJta..te.d .thltough M,tual. and U:.6 un.i.ve.Jt.6al conne.ct.i..on IAl'U
.11.eme.mbe.1ted ~ugh myth. My~a.IU.ng hah o.1.wayli be.e.n a g.i6.t
06 .the. .6peuu--a way 06 1-0e.av-<.ng owr. de.e.p-Lie.a.te.d inn.ell. con.6c.i..oU-6ne.6ll w.i..th that wh.lc.h ..iA 'ou.t.6.i.de.' o 6 OWl.6 e.lvu. Commun.il.y Jr1.;tu..ah, alho encompa.Med the dll.e.amwolli.d .the. n.i.ght
.the. ~null, -0e. 6e.aM. Thue Mpe.c.U 06 :the ~ye.he. we.1te.
~~ -<.ncluded ,(.11 .the ~u ' heali.ng p11.ac.t.<.cu. V11.e.am6 ,
v-<-6.Wn.6 would o6te.n b1Ung he.ali:hy hOlu.t.i..on.\ 60.ll. .i..nd.i..v.icfu.al
a.6 well ah C!Ornmu.n.i.tlj a.i..lmen.th. The g1te.a.t :te.mple. a.t Ep.i.da.wr.U-6 in liouthe.11.11 Gft.eece. ~ a place whe.11.e people came .to
4f.eep, dll.e.am v..iA.i..on.\, and be cUJLe.d.
He.al.th alho a.t t.Unu 1te.Uu on ' me.d.i..c.ine' and aga.in
'place.' ..iA .impoJt.:tan.t. •'Place' hah p11.0v.i.ded plan.th 'c.l.ay.6 '
~~ 601t .me.cl<;c.in.al 11.emed.i..u 60.11. .thoU-6and6 06
.
P.fo.ce. hah ,(.rthP<)l.ed .60ngli. 06.te.n U-6ed .i.n anc.ie.n.t t.Unu ah
'me.d.i..c.i..ne '•• ._.and hah p11.ov.i.de.d .image.Jty 6011. .the 'li.tu66' 06
dll.e.am med.i..C,,(.rte.
In .tli.i..6 ..iAllue 06 Ka;t{Ul}i---owr. w.i..n.te.Jt. .i.hllue.-- -we. .take
the. t.Une. .to colth.ide.11. the .i.mpoJt.:tance. 06 .the. heali.ng pll.OC!Uli
and owr. 911.a.t.i...tude 6011. U. We hope. U w.i..U move. U-6 de.epe.Jt
.into OWL cormiltme.n.t .to pll.Ue.Ji.ve. the. whole.null 06 .the.
'place' we. call Ka.:tdah .
---The. Ed.i...toM
1
ye.aM . '
People have always doctored
themselves. Archaelogists find traces
of plants that people used for medicine forty thousand years ago. Animals
doctored themselves with plants too.
Everyone has seen cats and dogs eat
grass to clean out their stomachs and
horses will graze through comf rey once
in a while for a tonic ...
Most people in the world today use
plants for medicine. And the 'wonder
drugs' of our westeTn world have saved
many lives in the last fifty years.
But these drugs are unavailable or
impractical for many people, because
of the high cost of pharmaceuticals
and because of the technology needed
to administer them (doctors living in
remote regions , or the technology
necessary to store them such as refrigerators for penicillin in Africa.)
Communities have always had medical specialists--someone who could deliver babies; someone who could set a
bone, pull a tooth; someone who could
straighten out a bent back, or doctor
the animals; someone who could talk
to the troubled--yet always , in our
history as humans, we have looked to
the world of the spirit for healing.
Monks in the Middle Ages said a
prayer for each plant they picked for
medicine. Native American medicine
people pray to the spirit of the plant.
People in hospitals pray for improved
health, and even have healing visions
on the operating table!
So what is 'folk medicine?' I believe that whatever people do to doctor
themselves and others is 'medicine. •
M.D. 's rely heavily on books, studies,
and statistics for information but
they also rely on oral traditi~ns
learned from the professors and from
other physicians. Illiterate mountain
herbalists expand on their knowledge-passed down through several generations
~by doing experiments on plants and
then analyzing the results.
As different as these approaches
might seem, it ' s all a part of the same
cont:inuum--using books and oral tradit .
ions in varying proportions; using
plants in their distilled, synthesized,
or whole forms; or calling on physical
(con.t.il'ILl.e.d on p. 3I
�~-·
'J\..ATUAH)
a
IMClifiliJ#MMiflllillMie!M'llMtlllllti!lfl dPP1!i d'#"j1&'hnz
EDITORIAL STAFF THIS ISSUE:
Scott Bird
David Reed
Richard Ciccarelli
Barbara Reimensnyder
Th011as Rain Crowe
Chip Smith
Judith Hallock
Brad Stanback
J. Linn Mackey
Martha Tree
Marnie Muller
David Wheeler
Michael Red Fox
EDITORIAL ASSISTANCE:
Cathy Danna
Jeff Fobes
Kathleen McLaughlin
Bill Melanson
Sally Roark
Sarah Jane Thomas
Mark Yancey
FIREKEEPER: Joe Roberts
EDITORIAL OFFICE
THIS ISSUE:
309 Kenilworth
Asheville, NC
PRINTED BY:
Sylva Herald
Publishing Co.
Sylva, NC
WRITE US AT:
Katuah
TELEPHONE:
(704) 252-9167
'ii0i'8'73
Cullowhee, NC
28723
Spe.c..i.a.l .tlw.ntu. to Va /wt Ma.I> 4 ~ 6°"- .the.
il.lLL4tlrJJ.ti.o n6 on
p:tg u
14 and 20
COVER: "The Blues Pass through" by Marlene
Mountain , painted in acrylics on 2' x 2' masonite
(Healing Series 15, 1983). Adapted by Martha Tree.
r-r
.'
~ JRV0CllT:10H
RAISE THE FRUIT
"
~
~,I·
!
I
./~ .
In the. w.i.nte11. 4ol.4.t,lc.e.
.the. 11.e-twi.n.btg 4t.ln
81Wtg4 .the. e.no1UT10U4 and pe.1t.pe.:tual.
haltvut
In hunge.11. and dMkne.44
We. dM.nk .the. ccrmiu.na.l Ught
IU.4.ing w.Uh all. e11.e.a.twt.u ,
.into .the. peJt.pe.:tual.
ILU.ing .sun.
IU.4.ing .in ancu.tJta.t dU4t
611.om 6UMO'~ 06 rh.tfl9 and blood.
Out o6 @4 enc e.
TU.4.ing .in poUe.n
we. rum.it each o.the.11..
Ea/I.th 1t.OCL4ed wlU bll..Utg IL4 home.
.in 4e.etf and pollen.
Va.nee. .the. ceJU!mon.<al toge..the.11.
.in .the. e.n.ti.11.e. 4oltvt. Ug ht.
Swt 4 h.in.ing on all. 6Jt,.le.nd4 •
0 me.et me. .in the. unbombe.d vil.lagu
06 the. Wtth.
In cob4 06 coll.n
In the. du6t 6luh
In .the. 11.UUM.e.cted idiea.t
Fo11g.ive. the. Jt.Oot
and ..\4.i4 e. .the. f1r.ui.,t !
,.-
KA'[\;AH -
-Meridel LeSeur
page 2
HeJLe. .in the. .sou.the.11.11-mo.st he.a.11.tt.o.nd 06 .the.
Appab.cMP.n moun.t.aW, the. oldu.t moun.t4.in Jtange.
on OILll. con.t.inui.t, Tws.t/.e. l.sla.nd, a. .sma.U bu.t 911.0w.ing gMup ha.4 be.gun to .ta.he. on a .se.n..se. o~ Jte.4 po n 4.ib.<.Uty 6011. .the. .i.mpl.i.ctJ.Uonlt 06 tha..t ge.og11JJ.ph.U:.a.l
a.nd cu.ltuJLa1. heJL.ita.g e.. Th.<.4 4 e.rt4 e. o6 11.U po nlii..bil.Uy
ce.MeA.6 on the. conce.pt 06 Uv.ing wlthi.n the. lla.twt.a.l.
4ca.le. a.nd balance. 06 u.A.lve.Jt.4a.l 4q4tem4 a.nd la.W6.
We. beg.in by .invo/Ung .tlte. CheJtOlle.e. name. "Ka..W.a.h" 44
.th£. old/nw na.me. 6011. .tlt.i4 a.11.e.a. 06 .the. moun.t.a..i.n4 and
~ 011. it4 j olJllJltl.l. 44 wen.
The. e.d.U.o!WJ.t. p!ti.oll.Ulu 6011. IL4 a.11.e. to coUe.ct and
.i.tt6OJtma.t.ioR and e.rt'-/tgy wh..i.ch pe/lW.n4
4pe.c...i.6~ to tJi.i4 Melt, a.nd to 604.te.Jt .the. 1114W1.e.llU4 tha..t the. la.nd .<A 4 Uv.ing be..ing du eJLv.ing o6 olLlt.
ltJve. and 11.upe.&. L.i.v.ing .in th.i4 ma.nne.11. .<A the. only
'41!/ to e.1141Llt.e. .the. 41L4.to.i.nabil..ltl( 0 ~ OILll. b.io.Sphe.11.e. a.rid
a. la.4.t.ing place. 6011. ot411.4e.lvu .in U4 con.ti.ntWtg evocLi.64 em.i.na.tt
luli.oMJt.y
p'WCe.44.
We. 6e.e.m to ha.ve. 11.eo.c.he.d the. 6uWwm po.int 06 a "do
011. d.ie." 4Uua.t.lon .in .tVUll6 06 a. cont.inue.d quo..li.ty
4ta.nda.Jt.d 06 U6e. on .th.U. pl.a.net. It .i4 .the. a..i.m 06
th.i4 jolLlt.nal. to do it4 pall.t .in the. 11.e.-.inha.b.<..t:a.Uon
a.nd 11.e.-cultwi.a.U..on 06 the. Ka..tW:ih pitav.ince. 06 .the. Sou..the.Jtn Appab.cMP.114 . ThM pitav.irtce. .<A .irtdlc.ttte.d by U4
na.twr.a.t. bou.nd.alt...i.u : .the. Ne.w IU.veJL v.ic.in.i.tv to the.
nolt.th; the. ~oothil..t.4 o~ .the. ple.dmon.t a.11.e.a. to .the.
eJUt; Yona Mowita..ln a.nd .the. Ge.o11.g.i.o. hil..t.4 to .the.
.sou.th; a.nd .the. Te.rtnuHe IU.veJL Va.U~ to the. wut.
Hwnbl!f, 44 4e.l6-a.ppo.inted .ste.cm.Jt.d,t. IAlUh. 4a.J!Jl.e.d .into piwte.c.t and pllU'-11.ve.
it4 4a.J!Jl.e.dnU4, we. a.dvoca..te. a. cuite.11.e.d a.pp!tOa.ch to
.the. con.cE.pt 06 dtte.ntlla.l..i.za:t.ion a.hd hope. to becomE. a.
.suppolt..t 4!f4te.m 6011. .tho4e. a.cce.pt.ing the c.ha.lt.e.nge. 06
~IL4ta..i.na.bil.Uy and .the. e11.e.a...t.ion 06 ha.Jt.mony and bo.la.nce. .in a. to.ta.l Hll4e., heJLe. .in th.i4 pta.cE..
4.tJt.ILc..t,ion1t 44 "nw na..t.i.vu''
We. wdcome. aJ.1. COMUponde.nce., CJLi..tic.i.4111, peJl.t.i.nVl.t .in6o.\ma.Uon, OJt.t.<du, llJl.t.woltk, E..tc. wlth hopu
.tha.t Ka.Oia.h wlU 911.0w to .se.11.ve .the. but .inte.Jtt.4t4 o6
/
th.i4 ~ a.nd a.U .lt4 Uv.ing, blt.e.a.thi.ng 6"1fl.i.t.!/
me.mbelt.4.
- The EcLltolt.4
The Internal Revenue Service has declared
a non-profit organization under section
50l(c)(3) of the Internal Revenue Code.
All contributions to Kat uah ar e deductible
from personal income tax-.--
Kat~ah
Winter 1985-86
�•• • NEAR HOME
( cont.i.llued 611.Dm p. 11
remedies and spiritual powers.
The Native American people say that
medicine is everything: religion, psychology, politics, ecology, philosophy,
plants, ceremonies, community--all
things that we seem to need separate
words for, in English.
Here in the mountains, the Cherokee have evolved and still practice a
complex system of medicine. In their
practice , they use the plants--which
include over 75% of all the medicinal
plants in America~from tropical passiflora vines in the river bottoms to
tundra lichens on the high peaks. Cherokee medicine also uses a sophisticated
understanding of human nature, and of
our 'place in the world.' Ceremonies
address our relationship with 'the
whole '.
The white people--English, Scots,
Irish, and Cerman--wbo established
communities in the mountains about 150
years ago learned about medicinal plants
from the Cherokee. They brought their
knowledge of European plants and beliefs
as well--everything from ustng seeds and
root cuttings, to formulas for removing
warts, taking the fire out of burns,
and even putting a knife under the bed
to ease the pain of childbirth.
Today mountain communities have
hospitals, M.D.'s, chiropractors, ministers, psychologists, and other healing practitioners. And yet another
wave of newcomers in the mountains of
Katuah have been working to establish
healing centers, holistic health farms,
and centers for psychic research.
In the 1960's , throughout the
country, people began to take back responsibility for their own health care.
In the eighties it seems that perhaps
our greatest challenge is to take responsibility for the health of the earth!
Our mountains are threatened by acid
rain (what government agencies mildly
call "atmospheric deposition") ,
threatened by the deposit of nuclear
wastes , by clear-cutting and poisoning of the forests, by development that
erodes land and silts streams and
places burdens on water and sewage
treatment in those communities.
All of us who have felt the healing
power of the mountains, of the earth-if only the 'peacefulness' that comes
from sitting by the side of a mountain
stream--need to respond now to the mountains' need for Health. We must open up
and expand our definitions of ' medicine '
to include the earth and all peoples
as a Whole so that we cannot only survive, but BE WELL.
Barbara Reimensnyder, PhD
BaJtbaM Re.<me.nMtydeJL, a. 11.e.gulalt. contM.bu.to.11. .to Ka.ttra.h, ,(A 4 6ol.Jtt.OIW..t
who ti.vu .in"1iaCon Coun.ty, NC.
1n .tJi.i..6 nut <Vt.ti.c.le., 4 he. 4 ha.11.u
c.ui..th U4 4ome. 06 he.A .ti.me. 4pe.nt c.ui..th
Ka.te. RogeJt.b, one. 06 .the. ol.dut plUlC.uti.oneJt.b o6 6o.tk me.cLi.c.i.ne. he11.e. .in
.thue. moun.ta..in4 .
,
N\TrAH - page 3
KATE ROGERS
and her mountain medicals
The following exerpts come from a
book that Kate Rogers and I have
been working on for several years ,
Kate was born in 1905 in the Ellijay co111111unity outside of Franklin,
North carolina, where she grew up
and where she now lives, near her
large family. In addition to knowing and using over two hundred
plants for medicine, Kate also
sings old ballads and shape-note
hymns and takes an active part in
her church. She and her husband
celebrated their 60th wedding
anniversary last year.
When I first made a tape with
Kate, she started out, "Hy name is
Kate Minervy Rogers. I was named
after both my grandmothers, Kate
Henry and Minervy Moses--tbat was Dr.
Athan Hoses' wife. Hy grandfather
was a herb doctor, Dr. Athan Hoses.
And Mama used herbs; she knowed
everything we ought to do when one
was sick--just go and git this and
go and git that."
I asked Kate how she first began
to learn about plants. She said , "I
started in quite young. We bad big
fields, about twenty acres, and I
carried the water from a little
spring way over in the woods at the
aide of the field. I was the waterjack, I guess you'd call it. I
carried water to where they was
hoeing corn."
"See , on new ground , you can't
plow it and do too good. They laid
off a little first with oxen , but
part of the way was so rough they
had to dig boles to plant the corn.
So they'd dig up all the bloodroot
and may apples as they was agoing."
"And I would put them on top
of a stump, and then I'd run and
carry them, every bit , to the house.
I would run as fast as I could. It
was over half a mile to walk from
the field, and a lot of it was uphill ss ye come back. If I didn't
get to wash the roots then and
put them out to dry , why I would
that evening."
Kate's uncle , John Henry, had a
store where he sold general goods to
the co-unity , and in turn bought or
traded for beeswax, roots, herbs,
corn, chestnuts, and other natural
products. Kate said , "I could take
a pound of bloodroot, and Uncle John,
he sold five cent calico , so I would
get a yard of calico for a pound of
bloodroot and Mama could make me a
lc.ont.inue.d on nut page.)
W
inter 1985-86
�continued from page 3
dress out of it." Kate was five
years old at that ti.me.
"And then I learned about herbs
from Mama. She was Dr. Athan Hoses'
daughter, and she knowed a lot about
them. She knowed that poplar bark,
the root bark, was good to kill worms,
and she'd give it to us. One'd cry
with his stomach hurting, and Mama
would say, 'Go and get some poplar
bark, Kate.' (She always sent me, I
don't know why ). But I'd dig in by
them big roots that went down in the
bank of the road. And I'd get the
poplar bark and take it to the house.
And usually when I got in with it I'd
wash it and fix the tea for the
children."
"Kate digs plants
to make her own garden of
medicinal plants - 'medicals'."
Kate grew up collecting roots to
sell from the woods and newly cleared ground of her family and gathering roots and herbs as needed to
doctor her family. She has continued these two kinds of activities
ever since--she finds and grows herbs
to doctor herself and her husband and
others as needed. She also regards
medicinal plants as a source of income, digging them to sell at the
flea market and through the mail,
which she bas done for years. Her
grandfather too did a substantial
mail order business in herbs in the
late 1800's. In addition Kate digs
plants from the woods and gets seed
to make her own garden of medicinal
plants- "medicals".
Throughout the years she bas
worked as postmistress, in factories,
bas run ruby mines, taken in boarders, and done a variety of jobs
while raising three children, caring
for her extended family, making gardens, sewing, quilting, taking an
active part in her church , and doctoring anyone lolho needs help. Although she has always helped to support her family, Kate says, "Every
ti.me I pick something for somebody,
I just give it to them. Wben I tell
people what to use for medicine,it's
just free, gratis. One person the
other day, they didn't give me nothing, and I didn't expect nothing,
but I know they'll be good to me."
Kate continually adds to her
knowledge of plants by reading books,
experi.menting--mostly on herselfKAWAI:! - page 4
and growing new plants or bringing
them in from the woods. She said,
"They ' re a lot of herbs in these
mountains, but I ain't never found
out what they're all good for. I
know two hundred and fifty, but I
don't know where they're all at.
Two hundred and fifty that I've
used then around here close."
"I grow some, and I find some
in the woods, all along the roads
and so on. And some I bring back
and set out to where they'll grow,
it's like they're alive to me. Well,
they ate alive! But it's like they're a pet. I love them, each one."
"One day, when I was a child,
Mama done a good deed for me and the
plants too. I pulled the flowers.
I'd come in with everyone that I
could hold in my hands, the pretty
little flowers. And Kam.a said, 'I
want to tell you something.' She
said, 'Every one of them pretty
little flowers would have raised
seed if you'd a left them.' She
said, 'If everybody done like you're
doing, everybody could pull up
every flower, and when they got the
flowers pulled, there wouldn't be
no seed to fall back and come up.
That's just a-robbing everything. '
Well, now I'm so particular about
pulling things I want to make seed-I won't pu11 them just because
they're pretty. Because I want them
to keep coming, because they're so
many good plants. And the more I
learn about them, the more I want to
learn."
Kate's great granddaughter already makes tea for her brothers and
sisters using some of the plants her
great grandmother bas shown her. In
the last several years Kate bas spoken to garden clubs and 4-H groups
and participated in local festivals
like Mountain Heritage Day and the
Macon County Folk Artists in Schools
Program.
One day Kate said, "Hy tea, I
think that helped my arthritis, but
I'll tell ye: try to stay happy.
That's one of the best remedies ye
can find. One day there was a girl
come to me, and she was wanting to
know bow to stay young. And I said,
'Why are you asking me? You sure get
old, you can't do a thing about that.
And she said they had told her to
ask me. So I said , 'Well, just try
and be a happy person. Never do anything you know is wrong. If you know
it's wrong, just avoid it. You don' t
have to do wrong. ' You know there's
always things that will happen --none
of us ain't perfect. I've been sad,
and I've had trouble that made me
mad a few times, but it's all in
life. You just I.ave to let the
worst go and live for the better."
"I'm trying to live a natural
life, use the natural things. We're
just learning more about nature all
the ti.me. The Lord put it all here,
and put it here to work, and that's
nature."
Kate Rogers and Barbara
Reimensnyder , PhD.
© 1985
I.t .i.6 .the. moJuthtg o 6 .the. win.tVL
4 olJ..ti.ce:
New G.ltange., lite.land - A COll.e.6u.lty
du-4Jne.d wtde119.it.ound Ji.tone 6.tli.uetwr.e
Jiil.I. 6.il.e.nilq in .the. daJtk.ne.t.6, ~
.i.ng, 116 ..it luu. done. 6011. .thoiu.and6 o 6
60Jt. thM moJUl,(ng '6 6ttMMe..
I.t ha.6 be.en Cillle.d a ".tomb", 6011.
bod.i.u 06 .the de.ad weA.e C411..e.6u.ltq .i.nljllOJl.6,
.te.Me.d .the11.e., bu..t .the me.an.<.ng and pwi. po6 e. o6 .tlilt. dolmen, 116 .thu e. 4.tJr.uc .twi.u a11.e. Cillle.d, Me. 6M mO-'le .than
.tha.t, 116 .the. 6.i.Ju>.t 1t.O..IJ6 o 6 .the JL.i..6.i.ng
6wt 11.eveal.
They b!JIL6t .th.lt.Ough .the open en.tltancema.y and Uhun.i.na.te. .the. .twe.n.ty6oot-h.igh back c.u:tU 06 .the. 6.tone.Une.d pit, whi.c.h .i.6 COVVl.e.d with de.6'4Jrl6 and pe.t.Jt.Oglyph6 to.bo!Lloiu.ty
callve.d by Ji.tone-age 1111160116 .to ce.leblta.te. tlUI. VeJUf moment:, 601t .the. .light
.touchu .them 601t onl..tj a 6e.w hoWl.6 a
!le.all p.'l.e.c.iJ. e.ly a.t .the. time. o6 .the win.tVL 4 oU.t.i.ce..
Wha-t .the. 6ymbol6 mean 6pe.c..i.6.i.Cillly
.i.6 .the C4U.6e. 06 much conje.ctwr.e. and
debate, but .tJW. 6.Ue.nt ceJt.emony, 6011.
whlch .the 6.t4ge &a1.6 4 e.t 4. 000 !fe,a.Jtl,
be.601te. modeJl.n c..i.v.i..Uza.t.i.on, 6.i.ng6 06
11.UUM.tct.i.on and 11.e.b.iA.th.
•••••
i
~
~
i
4ii\
~
<:9'
flw
'f
~
~
•
:
~
~
..,
~
G
i
S\IV
~
~
~
;:F<
Ancient societies all across
the face of the Earth, but particularly in the British Isles and
the northwestern coast of Europe,
have left enduring remnants of their
presence 1n the form of earthen
mounds and barrows, stone structures, and great boulders raised on
end in patterns or standing alone.
The great stone circles in particular, such as the familiar Avebury
and Stonehenge circles, have caught
the modern imagination and are tantalizing clues to the minds of the
old ones, the "megalithic peoples,"
as these societies of builders are
called.
Living in the period from
5,000 to 2,000 B.C. before the
Celtic tribes overran Europe, the
megalithic peoples based their life
on a subsistence agriculture largely dependent on domestic animals.
Apparently the lands were sparsely
populated at that ti.me, and there
was plenty to eat, but their living conditions would have seemed rough
and crude to us, with little to indicate the extraordinary capabilities
required to transport and raise the
great boulders in precise patterns
and aligments.
Time bas shrouded the monuments
1n mystery , and there are many guesses--some academic, some psychic, and
some purely inventive--as to their
original nature and purpose.
Since Professor Gerald Hawkins
of Boston University discovered in
1963 that the Stonehenge circle was
used as a huge astronomical obser-
~,0,j@>~@ljOeJ~~~~
Winter 1985-86
�~~<@'~~~~,i@~~,~~S~@ijfbeJ@~~~~B~".W-~@~G(@W~'
vatory, it has become coaunon knowl edge that solar , l unar , and stell a r
sightings are a pa rt of th e f unction
of many of the megalith ic ston e figures . Yet as mor e is revealed about
this function of t he stones , astronomers marvel at t he knowl edge these
a ncien t people had of our universe,
and are amazed at t he a ccur a cy of the
observation s that are poasibl e with
the g rea t s tones , wh:Lch a t fi r s t look
seem so clumsy .
Enginee r s wo nd e r how t he bouldere were moved over long distances,
a nd how t hey wer e raised with the
tools these stone-age people had at
hand. Professor Alexander Thom,
Emeritus Professor of Engineering
at Oxford University, has demonstrated that a common unit of measure, the
"megalithic yard" as he calls it, was
the basis of the stone figures
throughout the British Isles. He
has spoken of the sophisticated
geometry evident in the design
of the stone figures, and the
mathematical precision with
which they were laid out
and put into place - by
a people of a rustic and
illiterate culture!
But while academics
can point out the astonishing accomplish·.
ments of this ancient
people, the attraction of the stones,
particularly to peo! ·
ple of Eur o pean descent, is a pers onal
one, for the stones
represent a part of
ourselves. They are a
· .;
part of our ancestral
peo-~
between t hem. The s uns ets are emphas ized because the smal.l val.ley
sight s west, giving a long view of
the western horizon.
Lylich i s descend ed from peo ple
who lived in Scotland and northwes tern Europ e . He fel t that bu ilding a
circle and experiencing the mind of
the builder s wa s t he best way to
understand their f eelings and motives.
"My primary reason for building a stone circle, besides wanting
to see what it was all about, was
to make a ceremonial area, just as
I believe my ancestors did . It's a
place to go and be serious, a place
set aside as sacred ground.
''Some people might think it
rash of me to meddle with megalithic
.·:: ·
•
'·
•·
...
··. ·
.:{::_.
.
•
American t r i bes , even the Chinese
pl e ha ve stone monuments in their c ul·i
tu ral his to r y . It is a t r adition that
i s found among ancient peoples all
over the world .
" I n this wa y i t i s a bridge be- ~
t ween us whit e peo ple and the na t ive (@))
Indians that we f ound l iving here
:ii
when we came. It is clear t hat among 'G
th eir oth er functions, the pre-Celtic ~
stone circles in Europe were calendare~
measuring the moon cycles and the
~
yearly solar cycles. The medicine
wheels discovered in this country werf ~
the same. We can trace the solstices ~
and equino.xes through them, so we
know th;lt they were calendar3 for the fl,
native peopl e of this continent.
'8
"The fire-pit at the center of
&
our circle i s one element that we
,
~
borrowed from the Native American
medicine wheels. It's a funny thing,
but none of the pre-Celtic circles
has a fire-pit. All the alignments
pass through the center of the
circles, but they left it un~
marked. I figure they left it
I~
clear for their ceremonies
or for sacred contests
· ···
and games.
"It is natural that
the old European
.
l
. ·; •
tribespeople com(@
· -_.. ·
bined the functions
~
..:·. ..
of sacred sites
if)
and sacred calen~
dars in their
···
circles. The peo··. · ·
ple obviously had
to know when a
celebration was
coming. They
~
sometimes had to
~
tTavel miles to get
there, and they
'4i>
li-
I
~~;:~~E~~~i:~:;~h~~ '·:-:~:~:\\?:~;<~Y}'~~~!r;~<'\~·~ '::~-;~.-:: ·.-.·:=:I.;·; ::~~~=~· -~-s:·?:}:~~ .:}!"~~:~:: :~~%:;~):fil.~C1. -~~~Ft!~:::~t~~:;~
~::!,'!:·~~! :.."!:
something we once
· '' · . <:~(?
c1.-.n·cLeS
were - something we
have lost. If we
~could only unravel
the mystery of the
·.
standing stones, we know we would be
face to face with ourselves at the
other end, looking into our own eyes
with new understanding.
One person living today in Katuah, who wishes only to be known by
his Celtic name, Lylich Crabawr, decided to do some experiential research to try to fathom the true
meanings of the old megaliths.
In bis small valley, close to
the center of his five-acre property,
he has erected a circle of stones.
The four largest ones mark the four
cardinal points of the compass and
are ins cribed with carved pictures
of the plant and animal kingdoms
c orresponding to the powers of each
of the four directi.o ns.
Beyond the circle, outlying
s tones mark the positions of the
sols t i c e s unrises, and the sunsets
f or the sols tices, the equinoxes,
and the
''\:~~;~;t,
a~
' ''>i('?F
sro
··
stone circles, but I feel that I have
an ancestral right to follow this
path . The bloodlines and the cultural
roots of the white people living on
this continent lie back in the tribal
homelands of Europe. White people
have only been a presence in the "New
World" for 400 years, whereas our ancestors have inhabited Europe since
antiquity and developed a long his- ·
tory and strong cultural traditions
there.
"I don't always feel comfortable
adopting some other people's ceremony.
It would be clearly out of place for
me to take up the Sun Dance. I couldn 't build one or run one of thos e .
But I feel that I have some authority
to do some thing in this area. We all
do. European people , Nat i v e Ameri can
1
thore •:.;•:,:::."!~of ;
They had to know
~~
~
in advance.
Y'"'\~ when the sunSo
was
~
I~~
almost in the
~
right place,
•
they would know
~
that there was about a week until
~
the solstice, and they'd go over
there and gather.
"It was also impor tant for an agricultural people to have a calendar. ~
They needed to know when to plant,
when to breed their livestock, etc. It
was a simple matter to set some stakes
or a few rocks in the ground, sighting ~
on some prominent feature of the landscape, and nove them every few days
until one day they didn ' t have to move
them again. With rocks 200 feet apart,
one can measure to within a few days
of the solstice. With sights five
miles apart, it can be done precisely.
"We used that method to l ay out
our alignments. Once we had a megalithic stone c ircle, it was easy to
(@J
s e t up outlying stones. Sighting over ~
the fire -pit at the center of the cir- if1J
'li-
I
I
¥<
jj'
~:;;~;;~;;:_a(G~j;~~~~;~*:;;;'®~~~~};~;(O:~ ~
KATL<hl>' - •pa[i.<e
>
Wint~ L'9&5-8'6.
�111 (j,rcleJ
7owarJ f-/e.a/1n9:
mtwlene m~~ ~ wnttui "''/U.#t of h~ ~
f'r#wtl""J fh17Ct44 /Alfu°Vh- IJ,(.f,IJ#fa;n,lf4 hey f/Xkitn't .
''4W
--~
r
"Jw,.t a l..lttle. a6.teJr. he.U.o, he. 6a.IJ6 I 've. got
6ome.th.Utg " - -t®Lte.veJr. .U .U, .U hUILtl> Wl.e. 6.ilr.e..
Tlvte.e. thoMa.nd dothvi.6 woJLth 06 tu.a. 6atJ a tu .ion on .the. mtje.li.n 4he.a.th 06 mtJ 6p.i.na.l c.oll.d.. MS
6U6pe.c..t. (It taku .two lu.i..on.6 .to name. .U comple.te.ltj. J Mo.11.e. pa.ht, e.x.CJW.Wlling, hantU. a.ll.m6, ba.nd
a..11.~und c.hu.t. We.aknU6, c.an'.t d!Uve., l(l16h mlj ha.ur.,
pa.ht.t, no.11. hold .th.Utg6 ve..11.tj we.U.. Bad 6e.e.li.ng .ln my
leg6. Oh no. Con6U6.i..on. Fe.a..11.. D.11.e.o.d.
One. e.ve.n.lng a 6.!Ue.nd v.U.li.6. She. .U a m.i.di.ul6e.
a.nd I a.Ilk hell abou.t me.dUa..t.lon. She. 6li.6 on the.
bed, pu.tll he.11. hand on mlj 6011.e.he.ad, 6ay6 a 600.th.lng woll.d. 011. .two. I n6tantly mlJ m.lnd e.xpandl. a.nd
theJr.e. i6 a. 4.tllange. 6e.n6a..t.i..on I a.m ou.tll.lde. 06 my6 e.f.6. Some.th.lng ma.g.lca.l .U happe.n.lng, 40me.th.lng
handed down 611.0m .the. old day4 o 6 owr. 4.U..te.11.6 , .the.
w.ltc.hu/he.a.le.11.6. She. a.6/l.6 me. .to v.UuaUz.e. the. demon
(li. i6 an UfJly glob, a "b.ig e.a..te.11.," I a.m la.tell. .to
wtde.ll.6tandl , .to MU the. pa.ht bi.to a ba.ll (wh.ic.h
be.c.omu 40 l.tvige. a.nd he.o.vy I'm una.ble. .to U6.t .U
611.0m my c.hu.t, bu.t can 6Uc.k au:n.y pa.JLt6 o 6 .U I and
.to 6.lnd a 4a6e. ptac.e. (Hve..11.a.f. appe.a..11. bu.t a..11.e. nl,,t
.!Ugh.ti • By now I a.m .la.ugh.Utg, e.11.y.lng, talking, c.wr.6.lng. Eve.ntu.aU.y the. 6a.6e. pto.ce. be.c.omu the. loweA
pa.JLt o 6 a .t.11.e.e.. F
loa.t.&tg ne.a..11. me, li.6 11.0ot.6 a11.e.
e.xpo6 e.d and li.6 dangl.lng 11.0ot ha.cA6 a.tta.ch .to mtJ
a.ll.m6 • I .t appe.o..11.6 they a..11.e. .t.11.y.lng .to dJuwJ ou.t the.
pa.ht. Get ou:t .the. rne.o.n-6hli. 4.tu.6 6, I ca.ll ou:t.
Ove.11. a.nd ove.11., get out, go aJAXJ.y I
The. v.U..i..on 6adu and I a.m 6W1. m.iAe..11.0.ble..
Some.th<.ng, howe.ve.11., i..6 cU.6 6Vte.n.t. The. 11.e.leiu.e. 06
a.nge.11., the. mowr.n.lng 06 lo66 , the. nam.lng 06 e.vil.,
have. le.6t empty 6pac.u in.to wh.lch c.an c.om po6.Ue.
.ive. 60Jt.cu. A. .twuWlg po.ln.t. The. .t.11.e.e., tho1J9h,
t®Lt dou .U m
e.an, Jte..11.e. dou .U come. 611.0m'I She.
po.lnt.6 .to my .ta.6.t pa.in.t.lng, 611.0m a. 4 e.M.u o6 women' 4 anc.le.nt 6ymbol4, a .t.11.e.e.. A. 6.tyUz.e.d du.ign
6JLOm old Ca.naan 06 the. 6acAe.d .t.11.e.e.: the. body 06
the. goddU4. ( La..te.11. I l1lft .to 11.e.a.Uze. I had be.en
a.6Jt.a..id 06 #wJtU.ng the. .t.11.e..e., 06 luiv.ing my ptLi.rt go
in.to .U--how Wfte. did I unde.ll.6tand. J The. n.ighl:
i6 long and halt.6h, moll.rl.ing I 41Qlke. and the. e.xCJWc..Ut.tin.g pa.ht .U gone.. Gone.! V.ld the. .t.11.e.e. take. .U'!
You know .U d.id. The. pa.ht .t"4.t .U le.6.t .U be.o.Jta.ble.,
not we.lc.ome., bu.t be.a.11.11ble..
One. a.6.te..11.noon I a.m able. .to M.t.a.x dee.ply (.to
6.lnk .ln.to the. be.di, a.nd the.11.e. i6 anothe.11. v.U.i..on.
Fo.!t. 6ome. Jte.a.60n I unn.t .to be. .in my Uttle. gall.d.e.n.
I .t.11.y a.nd .t.11.y bu:t I c.an' .t get the.Ile.. I qu.i.t .t.11.y.lng
a.nd 6udde.nly I a.m the11.e.. That i6 , mlj leg4 , wh.i.c.h
luive. be.en hwr..t.ing, a11.e. the.11.e., ly.ing among the. we.e.d6
and with the. we.e.d6 glWwing out 06 the.m. W.ith .inv.U.i.ble. hand6 I beg.in to weed the. ga.11.d.e.n, and
oddly e.no1J9h, my l.e.g6. Iv:. e.o.ch we.e.d comu ou:t, 60
dou 6ome. 06 the. pa.in, 6ome. 06 the. 6e.a.ll.. 1 weed 6011.
a long t.ime..
It .U anothe.11. ba.d dD..y. I 6 e.e. my4 e.f.6 ly.lng .in
be.d, 6ull 06 bad 4.tu.66. I unn.t .U ou.t. The11.e. if, a
co1r.k .in the. 6ma.U 06 my ba.c.k. I pull .U out and the.
ba.d 4.tu.66 be.g.in.6 .to dfia..Ot. A ho6e. a..ttac.he.d .to a
(c.on.t.inue.d on next page.I
Winter 1985-86
�v151onJ · Jownfur,e-5
aff1rmatton5 ·;ournf!tj5
.tUllJ moon appe411.6 on mlJ bel.ly. The. moon ,(,/, 6ult. 06
good 1>tLL66 land ,(,!, dJuuuUtg Lt 611.0m a moon 1>1J111bol .i.n
one. 06 mlJ pa.i.nti.ng1> l . The. ho1>e. weMI> .it.6e.l6 .i.nto
mlJ Mvel and 6.ill.h me wlth good 1>.tu66. I am bet.tell..
Some. 1>ay MS doun 't h.ulLt, othe/Lb 1>a1J U dou.
MIJ le.g1> (though .the. tu.ion ,(,!, ne.M. mlJ ne.cld, ho.ve.
pa.i.n. 1 1>e.e. .i.M.lde. .th e.m. TheJte. ,(,!, a caJuiboM.d 1>.tM.p
.i.n e.ach. Slowl.IJ one. o 6 the. 4.tlUP" be.g.i.nl> to /LOU
.i.n.to a .tube.. A6 U 11.oli.4, U catchu up pa.in .i.'1.41..d.e.
U. In ano.theJt v,(,/,.i.on I 1>e.e. mlJ back, .the.n a wooden
table., and on U a ti.nlJ papeJt m.i.nt cup. A 4poon
appe.M.b. Some.how U 4COOpl> bad gunk 6/tOm mlJ 4p.i.ne.
and 6.il.lb .the. cup. Ano.the.IL cup appe.M.b, and 6.i.Ub.
Ano:tlteJt, ano.the.11., ano.theJt.
81J now rruch 06 mlJ 4.tll.e.ng.th, coolLCLina;Uon ,(,/,
back. A pa.i.ntell 611..i.end 4uggutl> 1 pa.i.nt .the. v,(,/,.i.onl>. Tho1>e. we.iAd :tki.Jtg4? lmpo1>1>.i.ble. 1 1>ay, IJU,
almo1>.t a4 .i.6 to .i.nl>,(,t,.t, .the. tlte.e. 11.e.appe.a11.1>--U
,(,!, 1uhole. th,(,t, ti.me.. Then U 1Le.p1t.odu.cu .U:.6 e.l.6
.i.n.to llldnlJ .tll.e.u • They tll.an1> 60M1 .i.nto a clwnp, a
g11.ove., and look "~ .to one. 1 pa.i.nte.d ove.11.
.twe.ntlj IJe.M.b ago. Ago..i.n, ha.i.11.li hang down and a11.e.
like. pe.a v.i.ne. te.nclllil.b. The.If be.g.i.n attac.h.i.ng to my
bodtj. 1 am not a6Jta..Ui 06 hull..tU1g .the. .tll.e.u. MIJ
mind pu.tb .the. ha.i.lll> .i.nto pl.a.cu that hUll.t, two 011.
tlvte.e. .i.n 4ome. pl.acu. Even .i.r. pl.a.cu that jUL>.t Uch.
I talk, olwy, now 1 am go.i.ng a4le.e.p, .i.6 1 move. oJt
.tull.n ovell .the. ho..i.11.4 will. 1>.tay .i.n place.. 1 wilt 6e.e.l.
be.tte.11. cdt e.n 1 <U1n ke.. Much o 6 .the. po..i.n and 6e.aJt go u
thllough .the. Motl>, .i.nto .the. .tll.unk, and out .thllough
.the. le.a.vu- -11.e.clJcle.d.
Somet.i.mu .the. bluu get to me.. 1n one. po..i.nt.i.ng
I am undellg1tound--.i.n 6ac.t, dcwn de.e.p .i.n a g.11.0und
hog de.n--unde.Jt mlJ hoUL>e./moun.ta..i.n la 1>ymbol .i.n p11.e.v.i.0U1> pa.i.nt.i.ngl> J . Thelle. 1 1>.tay 6011. 1>e.veMl da1J1> and
t«tU out :t.he. mood. One. da1J my Jtoom Hentl> .to 6.i.U
w<..th 6loa.ti.ng whe.e.lcha.i.11.li and 1 am 4Ull.Jtounde.d.
Sca11.e.d. Haunted. Ske..tch .the. .&nage., du<.gn U, pa.i.nt
U. Name. .the. 6e.a.1t. 1 am lu1> 1>CaJte.d.
1 look at my po..i.nti.ngl>. 1n mo1>.t 1 am llj.i.ng down.
What ,(,!, th,(,!,? 1 can w:tlk, ca"' .t I? I get m1J1>e.l6 up,
embJtace. the. moon, 1>he. pu.tb out hell aJIJl14 and g.i.vu
me. a b.i.g hug. I be.g.i.n a 1>e.Jt.i.e.1> 06 joUJr.11e.y1>, dJtawn
.in.to .the. pa.6.t, back to uiome.n '" anc.i.e.nt 1>ymboU. (The.
p!t.e.v.i.oUI> 1>e.Jt.i.u ha4 be.e.n 11.uume.d and «n.& 6.i.n,(,t,he.d,
Oil 1>0 1 ltad thought:. l Now 1 am llteMlllJ w<..th .the.
"1>ymbol6," bu.ld.e. .the.m, tallU.ttg w.i.th them, l,(,t,.te.n.ing .to them. 1 come. upon the. temple. 06 A6talt.te.; 1>U
at the. 6e.d 06 goddu1>u .i.n .the. Salto.Jta; 4tand at
the. al.taJt o 6 Mothe.11. Goddu1> .i.n C11.ete. and call. to
lte.Jt along w<..th one. 06 hell p!Uu.tu1>u; dance. and
1>.i.ng w.Uh o.the.11. women o 6 the. woll.l.d.
Back home. 1 6.i.nd goddU4U. have. taken up 11.u<.de.nce. to watch ove.Jt me.. One. n.i.gh.t I am 1>Uti.ng
on .the. poJr.Ch, Nut, .the. EglJp.t.i.an 1>k1J godd.u1> 4Ull.Jtound.i.ng . p11.ote.cti.ng. 1 be.come. <Ulnlte. .that the. j 0U11.ne.1J1> .i.nto .the. pa.6.t have. g.i.ve.K me. COUii.age. 6011. .the.
p.\Ue.nt, 6011. the. 6utUJte.. Me.h·Ull.t, a ve.Jtlj anc.i.e.nt
cow/4 kif godd.u1>, W'.lnde/Lb .i.n to v.i.l>U. All.Ound he.11.
ne.ck lb the. Me.na.t, a 1>ymbol c6 1>.tll.e.ngth, 1>e.xual.
ple.abUJte., and ph1J4.i.cal we.U-be..i.ng.
- Mall.l.e.ne. Mounta.i.n
:. ~
c
..
..- ~
U NE DllAWINO$ ADAl'TW aY MARTHA TllQ
'J '
r1'1
f
s
MOON FILL
f,(i9ht~
of~
"I don't even know what r&ade me sic.It," related
Marlene to us , "I think it was the stress and not
talking to people, being bottled up with pressures
and it came out ( in MS symptoms ) and I went through
a bad period. But maybe that was to be. I'm still
not able to settle down. I'm on fire. But I've had
a warning .•• and the healing. I didn't have anything
to do with it--it just happened and it was a major
healing process that I don't know how to explain."
We as~d Marlene to describe, as best she could,
her healing experience--"! don't even meditate
and that evening I said, 'Let's meditate tonight,
Cindy (midwife/friend) ' not even knowing really
what it was--it was a weird experience and it
happened several times afterward. And it basn 't
happened since (the healing) but it got me through
a period. I guess you could call it a miracle but
not in the old-fashioned sense. I'd love for it to
happen again but I don't know if it would be the
same form." Marlene continued, "What happened to
me ... I know it was from women's past--ancient
Goddess energy. I certainly wouldn't have known
anything like that would have happened or was going to happen. I don't have fantasies , I don't
have rituals, I don't have anything li~ that .. •
and then all of a sudden something absolutely abnormal happened to me . The midwife, Cindy, says I
did it myself. I don't think I could have ever
done it. But it was at the po:lnt that something
had to happen." From these visions, Marlene felt
compelled to paint the images in a series of healing paintings.( see 'In Circles', opposite page)
Throughout our visit, Marlene spoke of releasing her anger and her fears. In speaking of her
wheelchair painting, Marlene conJ:ided, "By the time
I was finished painting , I didn't have that fear
anymore and it has not come back. Maybe I just had
to deal with that fear and my being visual, it came
out visually. ~y fear and painting it through and
putting myself in the midst of it was empowering."
In conversing with Harlene, there is a strong
sense that the expression of rage in s creative way
and a positive vision of healing can co-exist. Some
of her 'outrageous' expressions include her series
lcon.t.i.nue.d on ne.x.t page.I
~<(]
KATUAH - page 7
Winter 1985-86
�WEEDING PAIN & FEAR
\:ifiiJ
\I
of paintings entitled: "a woman's non- commemorative
stamp collection". "They are 'stamps' which will
never be real stamps , " said Marlene. The 'stamps'
speak to the annihilation of native peoples , the
environment, rape, incest, war and nuclear extinction. One simply reads 'women and minorities'. "It's
incredible," continued Marlene, "that in America in
the 80' s that phrase should even exist . "
Besides creatively expressing through the
visual art of painting, Marlene is also a recognized poet of haiku. Conventionally, haiku is
viewed as an apolitical, pure/objective art form.
Marlene though differs with this view and creatively allows her 'grumblings' to come through
this mediUlll as well. She feels that haiku offers
a great deal to women in particular as an art form.
In terms of her paintings, Marlene ' s most recent series is called "Cross Words". The paintings ,
all 13 of them, are of crossword puzzles filled in
with words of what women are called ..• the animals
women are called .. . the food ... the slang body parts,
and so on. "I 'd say that most of my paintings are
for women, but I want men to be involved too. I
think they're called things that they don't want to
be called. If they could see what women are called
and start thinking about what they are called and
what they are supposed to be doing in life, it helps.
We all have to be in it together." Cross Words" allows us to see the disturbing words in a "playful"
and dynamically contained way, effectively taking
away their 'power'.
One of Marlene's older series of paintings
called "the Other" portrays ancient women symbols ,
which she spent a great deal of time researching.
Another series is a "female alphabet" which she
herself 'made up'. She felt the need for this kind
of alphabet and one night the images started coming to her, all except the 'y' and the 'n' which
came the next day. "For a while I would write letters in 'female ' and translate poems into 'female'.
The alphabet just c ame out of nowhere ... or rather
it came out of somewhere, I just wasn't aware of
it. I had to paint them."
IDher early days of being an artist , Marlene
was not aware that there was any avenue in art other than what she, for convenience, would refer to
as the 'male art of New York'. "I bad become dissatisfied with those attitudes." Harlene painted
ten years, got her degree, quit for ten years , then
started again . I n renewing her art again, there was
a period during which she painted a painting every
day for one month based on the theme of the mountain and the moon. The mountain wasn't a specific
landform--it was from within. "I just identified
with i t somehow. A f riend said, 'what 's the name of
~~ ~••<ain' and I didn'< know. I
g••••
i<
<•~••
out that it's me ... It was something that took a
long time. I wanted to change my name to that and
that's partly what the piece is about. ~hat's my art
name and poetry name. That's my real name (Mountain)''
Marlene is not interested in selling any of
her work. Seldom does sbe paint a ' single ' painting.
Mostly, her paintings are in a series of 20 to 40
pictures which need to be displayed together. In
asking Marlene how a ' series' develops, she offered,
"For the "stamp" series, I did a sketch in my sketchbook of a little perforated thing •.• ! don't know
where the image was ••• and then all of a S1.1dden i t
was a series. And t he alphabet just 'popped' out so
I don't know if there is a process. You have to 'go'
with it, you know."
Marlene's work and scope extend far beyond
her own personal realm. She in particular speaks to
women and their sense of wellbeing . "Women need,"
she insists, "to develop a collection of positive
images with which to enrich their art as well as
their psyche. For me, reference to the mountain and
the moon as female is a necessary element in building an aesthetic vocabulary as well as personal identification . Women have a tremendous amount of
underlying texture from which to draw, but due to
distortion, inversion and removal of archetypes, we
haves long journey of rediscovery and reclamation."
'
:;;
.!
.
..
.
"
i..
~
~
"
BENEATH THE SACRED GROVE
Harlene envisions a return of the Mother
Goddess qualities , both on a personal and a social
scale . This return which she feels is happening
("I feel I'm in the revolution, even out here") is
more a process of "searching for rather than giv!!!s .!!.P.· No doubt, though , there-must be a certiiTn
amount of sifting and sorting, declining and accepting, and balancing. There are many more concepts to discover and to embrace than there are
to negate."
"I feel", Marlene continues,"it 's quite valid
to call specific attention to what women create ..•
I'd say it' s very necessary until there is a truer
under s tanding of female sensibilities and her offerings--and, beyond that, of individuality. Today's
woman has much to offer and, I feel, has an obliga tion to give voice. Adrienne Rich aptly says, ' Women
have often felt insane when cleaving to the truth
of our experience. Our future depends on the sanity
of each of us, and we have a profound stake, beyond
the personal, in the project of describing our reality as candidly and fully as we can to each other'."
Marlene ' s journey of personal inner healing
s uggests an approach towards a wider community
healing where visions, dreams and sensations prompt
us towards health. Her organic imagery of mountain,
moon , roots , rock, s leep, sac red grove ..... and of
heslinQ , entering , passing throu gh .. . remind us that
,
we a r e all roo t ed deepl y i n t he natural proce~ '\fiN-;
-- M.M. S J. H.
_'\L_
© ~v
"
0
KATUAH :
~ eg~,e 8
ii ~
ex
c<JW
Winter 1985-86
- HA
~
�"This is Heresy!
HOLISTIC HEALING ON TRIAL
"The Constitution of this Republic
should make special provision for Medical Freedom as well as Religious
Freedom . . . To restrict the art of
healing to one class of men (people),
and deny equal privileges to others
will constitute the Bast1lle of medical science. All such laws are unAmerican Md despotic."
-Be.n.jamht RU6h, M.V., SW!fJe.on
Geneltlll 06 the. U.S. AlurilJ 6 a
6.lgneJL 06 the. Vec.ftvta,Uon 06
1nde.pe.n.de.nc.e. [7745-1813)
"Backed by vast sums of money and
the intellectual prestige of great
universities, decked in all the trappings of modern laboratory science,
and supported by an impressive record
of clinical success, allopathic medicine exerts an influence on our lives
and thinking equal to that of law and
religion. So dominant is it that
many of its adherents are surprised
to learn that other systems of treatment even exist."
-AndJtew WeU, M. V., .&t h.l6 boola
He..alih 6 ~: UndeJr..6.tancWtg
~o ~
Mecac:Lne.
-
AU.e11.na.:ti.ve
In a scene more reminiscent of the
Salem witch trials or the Spanish Inquisition than the informed and enlightened l980' s, Dr. George Guess of
Asheville appeared Dec. 2 for a hearing before the N.C. Medical Licensing
Review Board on a charge that his
practice of homeopathic medicine conflicted with his orthodox practice of
family medicine .
Three other physicians-Dr. John
Laird MD of Leicester, NC; Dr. Logan
Pobertson, MD of Canton and Asheville;
and Dr. Ted Rozema, MD of Landrum, SChave also been threatened with loss
of their medical licenses for practicing chelation therapy with their
standard orthodox techniques.
The unfortunate result of this investigation may be the loss of valuable health services to our communities and the loss of our right to
choose medical treatment that meets
our needs.
These four men are sincere, canpetent practioners devoted to the ideal
of healing others the most effective
way they can. But even being called
before the Medical Licensing Review
Board brings their intentions and
abilities into question. The four
physicians have already been pressured by their medical insurance
~ompanies into dropping their malpractice insurance.
George Guess, M.n., D.Ht . received
his medical training at the Medical
College of Virginia and Southern Illinois University. He was licensed
as an M.D. in 1978. Soon after entering family practice, he realized
KArUAH - page 9
the shortcomings of allopathic medicine.
Be discovered that attaining broad
knowledge, experience, and sensitivity to choose the appropriate technique for treatment offered the most
benefit to the sick. Following these
ideals he studied at the International Foundation for Homeopathy, completing their postgraduate course in
1980. Since then he has studied intensively with the renowned George
Vithoullu!s of the Athenian Center of
Homeopathic Medicine in Athens,
Greece.
In addition to his private practice in Katuah, Dr. Guess has also
served on the board of directors of
the National Center for Homeopatt.y
and as convener for the National
Council for Homeopathic Education.
He is a diplomate of the American
Board of Bomeotherapeutics and a
member of the American Institute of
Homeopathy, as well.
"Homeopathy," be says, "is a 200year-old science of healing that utilizes the healing properties inherent
in naturally-derived products to
stimulate the body's defensive mechanisms to overcome disease symptoms.
"The homeopathic physician utilizes non-toxic, gentle substances
adminiscered according to the 'law of
similars', which states that 'like is
cured by like' (or that bodily symptoms are cured by natural substances
which produce similar effects).
"A focal point for the homeopathic
physician is the uniqueness of the
individual patient. Typically, before focussing on local symptoms,
such as ulcers or arthritis, the homeopath concerns him/herself with the
total psycho-physical (mental, emotional, and physical) state of the patient.
"It is hoped as an end result of
homeopathic treatment that health is
restored gently, speedily, and permanently."
At the recent hearing, Dr. Guess
spent a grueling 8 hours defending
his practice . The hearing evolved
into a basic introduction to the
principles of homeopatlrl.c medicine.
At one point a board member, impatient with Dr. Guess's car eful and
complete descriptions of how he
treated his patients, lamented,
"You ' re losing me, I really must go
on to something else. I know you
understand what you are saying, but
I don't."
Throughout the hearing the Medical
Review Board displayed a total ignorance of the basis and the techniques
of homeopathic medicine, raising the
question that perhaps the Medical
Board is not qualified to judge a
method they know nothing about.
CHELATION THERAPY
Dr. John Laird, founder and director of the Great Smokies Medical
Center in Leicester, NC , is another
holistic healer threatened by the
II
Tho cadu.c~1.1•. the phr•icbft'• abln1
n ..
•111bot of .flnak._ cc.e• fta. • pr•Hd lanlc 1n1ke cult and oracle of ancient
Ct•..C•. hur taken ov•t by the cult of
M.c Jeplo1 1 vho h conaide:red the patTon
of at'dlclne.
Medical Review Board for his practice of chelation therapy. Laird
describes this technique as "an
intravenous therapy of prescription
medicines and nutritional supplements
that is known to inhibit degenerative
symptoms in the body, such as hardening of the arteries, arthritis, and
such."
Dr. Laird graduated with honors
from Dartmouth College in 1969 and
Dartmouth Medical School in 1976. He
·worked in the MAHEC Family Medicine
Residency Program in Asheville before
starting the Great Smokies Clinic.
He now specializes in nutritional and
preventative medicine. Be has directed a variety of national and international symposia on holistic approaches to health care. In addition,
be lectures to both health professionals an.d the non-medical public. He
is a founder and the executive director of the Raphaelite Institute, as
well as a member of the Amer ican Holistic Medical Association and the
American Academy of Medical Preventics.
In assessing the dis-ease of the
orthodox medical establishment, Dr.
Laird looks first within himself.
"I ask what I ' ve done to draw them
into my life. Part of my response is
to understand inwardly what is going
on, and the other part is to try to
figure out a way to reconcile the situation, because we are all One.
" In the course of all this, I've
learned a lot about arrogance. We
must express forgiveness without resentment so that we can be more free
ourselves. The need of this age is
tolerance and that is a function of
the heart."
intinued page 10)
Winter 1985-86
�(continued from p. 9)
Dr. Laird believes that there must
be a recognition that both sides of
this question have contributions to
make . The quacks and the unscrupulous
charlatans will always be with us, and
Laird maintains that there is a place
for an impartial panel of experts to
defend medical ethics and to set minimum standards to protect the public
from imposters who would take advantage of people's debilities for personal gain. But these hear ings, with
George Guess ' s careful and patient
presentation on the one hand, and
board members ' professed ignorance on
the other, calls into question the
competency of the Medical Boar:! of Re·
view more than the abilities of the
physicians called before it.
At present, the Board is composed
solely of licensed physicians who are
nominated by the North Carolina Medical Society, except for one lay member
who is appointed by the governor.
"The Board should be protective, but
not exclusive", says Dr. Laird.
The scope and techniques of medical
practice are expanding at an everaccelerating rate. The breakthroughs
in healing will come from those who
dare to pioneer new approaches and new
techniques. It would be a positive
step to have the Medical Licensing Reiew Board be composed of vell-educated, unbiased physicians familiar with
lternative techniques of healing as
ell as allopathic medicine. The
oard ' s composition could be balanced
to include practitioners of alternative medicine to better evaluate the
merits of different methods of nonconventional healing.
Ever since medical licensing was initiated in England in the 17th century,
the procedure has been used to maintain the hegemony of the practititioners of allopathic medicine. That
system has such a str ong hold on the
JOHN LAIRD, MO
minds and belief of the people of today, that medical associations have
taken on the nature and trappings of
a priesthood that will brook no
challenge to its authority.
But it apparently is time for a
change. 88 people attended a meeting
at the Unity Church in Arden, NC
cal.led to discuss "Medical Freedom of
Choice".
Chad O'Shea, church minister, sai
that he plans to convene a larger
meeting at UNC-Asheville somettme
during the winter to present a panel
of speakers representing both sides
of the alternative medicine issue.
"Our basic attitude," said O'Shea,
"is: 'Let's get together and share
some understanding. Let's look at the
facts' .
"I think that some people's preoccupation with money and material
things has blinded them to some wonderful medical methods that they perhaps should be not only supporting,
but maybe practicing as well!
"For instance, in the view of the
A.M.A., heart by-pass surgery is seen
as an acceptable risk, even though it
is known that 2 out of 100 patients
die on the operating table. It is
estimated that there will be 200,000
to 300,000 heart by-pass operations
next year. That means that there will
be 4,000 - 6,000 fatalities outright
as a consequence of this technique.
"That is not necessarily bad in
itsel f. Yet chelation therapy, which
bas not been known to harm anyone,
and which bas done a lot of good for
a lot of people, is not acceptable to
the A.M.A .. ~ is that?
"We need to explore hard questions like this one and bring them
into the light of day."
�A QUEST FOR
CHEROKEE MYTHIC PLACES·
By Douglas A. Rossman
Many European-Americans, long separated both
physically and spiritually from their own mythological roots, may find it difficult to comprehend
how mythically alive the American landscape has
been--<>nd, to some extent, still is--to Native
Americans. When the famous ethnologist James Mooney made his collection of Ea.s tern Cherokee myths
and legends just before the turn of the century,
more than fifty of the stories were associated
with specific locations in North Carolina, Tennessee, and Georgia. Mooney's classic publication,
Myths of The Cherokee (1900) , provided detailed
descriptions of these locations but included a
photograph of only one of them, Nikwasi Mound, in
Franklin, North Carolina.
I first read Mooney's book in the late 60's,
was fascinated by the stories, and longed to see
the settings in which they had come into existence. The lack of time, finances, and adequate camera equipment prevented me from pursuing my personal quest in other than a sporadic and incidental
fashion until 1983 , by which time it had occurred
to me that other people in the region-both residents and visitors--might enjoy seeing and benefiting from learning about the significance of
those mythic sites that could still be visited.
Thus was born the idea for Where Legends Live : A
Pictorial Guide to Cherokee Mythic Places. Subsequently the project acquired a principal photographer, William E. Sanderson, and an illustrator,
Nancy-Lou Patterson. Bill, a former graduate student of mine, shared my interest in Cherokee culture, and Nancy-Lou, herself the author of a book on
Canadian native art, had previously illustrated my
dictionary of Norse mythology, The Nine Worlds
(1983).
How to present the Cherokee Names for the sites
and the mythical beings associated with them posed
a real problem. Cherokee was not a written language
until the early 1800's when the brilliant mind of
Sequoyah devised an alphabet of 85 letters to rep-
FORT MOUNTAIN STATE PARK, GA.
.
WH ITESIDE MOUNTAIN, N.C.
i
0
resent the sounds of spoken Cherokee. This system is,
unfortunately, unintelligible to readers of English,
for whom Cherokee names have inevitably been rendered phonetically . Over the years a number of phonetic
systems have been used (same without explanation) , but
no standard usage has been established . I decided to
go straight to the source, so to speak, and was extremely fortunate to obtain the generous cooperation
of Cherokee linguist Robert Bushyhead. He converted
the names given by Mooney into the phonetic system
devised by Bushyhead and Bill Cook, veri£ied or modified the translations of the names given by Mooney,
and provided translations for the "ames not translated by Mooney. Ris patience, enthusiasm , and good
humor were a delight and an inspiration, and the results of his efforts adtt inuneasurably to the usefulness of the book.
It is a measure of Mooney's thoroughness a.nd
preciseness that I was able to approximate the locations of the sites on detailed topographic maps and
subsequently go to these places and find something
that fit the appropriate description. In several
instances involving sites in or near Cherokee, North
Carolina, I was able to verify the locations with
either Robert Bushyhead or Tom Onderwood, a lifelong
resident of the area and a student of Cherokee culture.
For Bill Sanderson and myself, the quest for
mythic sites did not prove to be a routine, dispassionate cataloguing of spots on a map. Like all true
quests,ours had internal as well as external dimensions, and the places we experienced and the people
we met in our search for the sites contributed to
our own spiritual growth. Despite the disappearances
of many sites beneath TVA lakes and the alteration
of some by still other manifestations of "progress",
several of the places we visited still possess the
ability to arouse in a receptive visitor the sense of
(continued next page)
Winter 1985-,86
�CHEROKEE MYTHIC PLACES
being in the presence of sooething
outside the ordinary. 1 most vividly recall the visits to Fort Mountain
--home of the great Uktena-in the
path of an approaching thunderstorm;
T!!llSsee Bald- -home of the slant-eyed
giant Tsulkala-in early spring with
the golden leaves crunching underfoot; and Pilot Mountain--home of
K.anati and Selu, the thunder and
corn spirits, respectively--with a
golden eagle soaring past the summit
in the crisp October wind to help
(continued from previous page)
celebrate "Creation Day." It seems
almost inevitable that such places
would have myths connected with them.
Cherokee mythology has its share
of monsters and none is associated
with more places than the Uktena, the
giant horned (antlered?) serpent that
bears a magical crystal-the Uluhsati
-- on its head. There seem to have
been many different individual uktenas,
but the greatest of them lived in the
Cohutta mountains of north-central
Georgia, apparently at the site of
ULUHTU, THE SPEARFINGER
present-day Fort Mountain State Park.
One of the longest and most complex
of the Cherokee myths concerns a
"search and destroy" mission directed
toward this particular serpent. The
ensuing events are briefly swmnarized
in~ Legends Live: "Only one man
is known to have succeeeded in killing an Uktena and securing the magic
crystal. He was a war captive of
the Cherokee, a great Shawnee conjurer named Oganunitsi. The Cherokee were going to kill him, but
they released him when be pledged
to seek out and secure the Uluhsati.
He searched the entire length of
the Great Smokies and beyond, encountering a series of giant reptileR,
amphibians, and fishes along the
way, but it wasn' t until he reached
Cohutta Mountain . • • that he finally
found the Uktena be had been seeking. Oganunitsi built a circular
trench in the mountainside, set
fire to the pine cones encircling
the trench, and then shot an arrow
into the seventh spot on the body
pattern of the Uktena, which had
been sleeping on the mountaintop.
He evaded the rush of the mortally
wounded serpent and leaping beyond
the fire and trench, was protected
from the stream of venom spewed out
by the Oktena in its death throes.
After seven days had passed, the
birds of the forest had stripped the
carcass so completely that only the
Oluhsati remained. Oganunitsi carried the magic crystal back to the
Cherokee, who were said by Mooney
to still have it in their possession as recently as 1890. "
The 855 foot-long rock wall
that meanders across the southern
face of Fort Mountain does not fit
the description of the circular
trench within which Oganunitsi
took refuge, but some of the larger
"gunpits" along the wall might.
Although the surviving version of
the myth relates that the birds consumed the dead Uktena's bones as
well as its flesh, this seems unlikely and one wonders if, in an
earlier version, the wall might not
have represented the giant snake's
skeleton. The serpentine wall does
remind one somewhat of the Great
Serpent mound in Ohio.
No sampling of Cherokee mythical monsters is adequate that fails
to mention the infamous Utluhtu, or
Spearfinger; a shape changer who
usually appeared in the form of an
old woman. Utluhtu had a long,
bony forefinger on her right hand
with which she would stab and extract the liver from her unsuspecting victim, often a child who saw
her only as a kindly old grand-
--- - -
Wint_!?r )..98!)-86
�mother. Frequently the victim was
unaware his liver had been stolen
until he began to weaken for no
apparent reason, and by then his
death was inevitable.
Spearfinger wande.ed far and
wide through Cherokee country, but
her favorite haunts seem to be the
Nantahala Gorge and near the Little
Tennessee River, where it passes
around tbe foot of Chilowee Mountain.
On one occasion, to make her travels
easier, she started to build a bridge
of rocks up through the sky from
Tree Rock on the Hiwassee River to
Whiteside Mountain. She bad the job
well underway when lightning shattered the bridge, breaking off it's
foundation on the western end of
Whiteside Mountain. Apparently, the
thunders had taken offense at
Spearfinger's bridge, or her behavior
in general, or both. The Cherokee
eventually trapped and killed
Spearfinger, but the mythwise traveler still glances uneasily over
his shoulder when passing through
the Nantahala Gorge on a misty
morning. Or perhaps what he senses
is the shadowy presence of the
inchworm-like Uwtsuhta serpent as
it stretches from one rim of the
gorge to the other.
Not all mythic creatures that
threaten mankind are earthbound.
The Tlanuwa is a giant falcon capable of carrying off a man, a deer,
or even a bear. In Chattanooga and
on the Little Tennessee River below
Tallasee are cliffs where these huge
birds were said to nest . These cliff
faces are still marked with vertical
white streaks that resemble nothing
so much as bird droppings.
Most of the other beings associated with the surviving mythic
sites are more favorably disposed
toward the Cherokee; for example:
Tsulkala, the slant-eyed giant;
Kanati and the other thunders; and
the Nuhnehi, the usually invisible
'"those who have always been here",
who have a number of underground
dwelling places throughout Cherokee
country -- Blood Mountain, Shining
Rock, and Pilot Mountain are the best
known mountains that contain lodges
of the Nuhnehi. Nikwasi Mound also
contains one of their lodges and on
one occasion, when the Cherokee were
hard pressed by their enemies, the
Nuhnehi emerged from the mound to
rescue the Cherokee from their
attackers.
Nikwasi Mound is one of only
three Cherokee mythic places to have
been protected and identified with
a marker. Kituhwa Mound* between
Cherokee and Bryson City has not been
KA'rfae -
page 13
@ DOUGLAS A ROSSMAN
so fortunate. Although it probably
was once the principal ceremonial
center of the Cherokee (the "People
of Kituhwa" as they sometimes called
themselves), repeated cultivation
has eroded it very badly. Unless
16 lJOU. all.e. .i..nt:eJLU.te.d .(.n he.lp.i.ng
steps are taken iDDDediately to pro.to .lde.n:ti.6y a.nd p11.o.te.c.t CheJLoke.e. 1ncii.an ha.Cl!.ed hilU .in t<a..tU.o.h , c.onto.c.t:
tect what is left, the mound will
Thoma.h Ra..ln Cltowe., c./o Ka..tUa.h , P.O.Box
disappear altogether. I hope that
873, Cui.towhee., NC 28723
one of the things Where Legends Live
might accomplish is to arouse sufficient local interest and concern
that the "endangered" mythic sites/ .
such as Ki tuhwa Mound can be saved . _,,
* Kituhwa is another spelling of Katu~.
THE UKTENA
�\U' "'
..._ ,.,.
--- ..
�Esta'sai (pronounced es-TAB-say) was a beautiful
young woman of the ancient Cherokee Indian people. She
~was a cheerful light among the people of her village , and
many of the young men of her village , and from towns far
away desired her, but she had thus far remained unmarried .
~
That was what was bothering her this day, and was why
~ she had come to a forbidden place to pick the berries to
add to her dried pemmican.
She wanted to be alone, and so she had come to the
/ ~ cliffs high above the Nantahala, the "river of the midday
1
o/ sun , " called thus because _the gorge was so deep and the
cliffs so straight that the sun did not shine on the
waters of the river until noon of the day.
Somewhere, deep in that gorge, it was said, dwelled
a fearsome creature, the uktena, a great snake with a
horned head; massive jaws--;;ncasing huge , murderous fangs;
• a great body covered with scales that glittered like fire
./.~ --impenetrable to spear or arrow, except for one small
area on its seventh ring where its heart lay below a soft
spot, the one flaw in its armor. The beast's breath was
noisome and poisonous, and its eyesight was legendary.
1
/ It was from its keen sight that the monster derived its
name, uktena,"it examines closely ".
OntiieC°reature's head was a huge, transparent
quartz crystal, the Ulunsu'ti, the greatest of its kind,
of which it was said it would bring wisdom, foresight,
and great power to whomever possessed it. The crystal
had such power that no human's mind could stand before
, it, and whomever beheld the stone was drawn to it, wheth&j er by desire or enchantment, like a moth to a flame. The
bottom of the river gorge was littered with the bones of
hunters and conjurers who had attempted to kill the
uktena to win the Ulunsu'ti talisman for themselves.
k{j
All this Esta' sai knew, but she had never met anyone
r who had actually seen the uktena,and , in truth, she only
half believed the stories herself, although she had heard
them many times from old ones around the winter fires.
~
The stories did not trouble her that day, for she
~ was young, the sun was bright , and her heart was disturbed by thoughts of romance.
"I am as silly as a ten- year-old girl , " she thought ,
aimlessly flipping a few berries into her bark basket.
"Alitak 'wa , (pronounced ah-lee-TAK-wah) the strongest,
,- most handsome, and bravest young warrior of our village,
seeks me out, and I turn away from him with foolish
/11. words of dreams and visions that I have seen in my sleep"
She remembered him I panting hot and amorously into
her ear as he spoke, and she bad pulled her fur wrap
more closely about her and turned demurely away.
~
"No," she had said. "In a dream I saw myself married
· to a white-headed man, not to you."
'1:
"You mock me!" he had shouted, recoiling as if he had
been struck. Although be had said nothing more, she knew,
/}1. as he whirled and stalked away, that he had almost lost
~control of the passion and anger within him.
"Why did I say that?" her mind wondered . "The words
were out before I could think. They were a great insult
ft: to a young brave.
~:fr
"t would have had much prestige as the wife of such
a warrior, one who maybe would later be a war chief in
the village."
~
But in her heart, Esta'sai knew she did not desire
~
!
,, ---
A,
•r
"r
4.~
the warrior Alitak'wa. Re tolas overbearing and haughty,
and it seemed that all he could talk about were his own
grandiose exploits.
"But , " argued her mind , "the nice things be would
bring you ... "
Suddenly she was oppressed by the sun's brightness ,
the heat of the day , and the war going on in her own
body . She stamped her foot and gave a snort of disgust.
Over her shoulder she heard a chuckle , and from behind a rock glided the lit he figure of Alitak'wa , Esta'sai spun around to face him . The sun gleamed on his body.
Re was beautiful , to be sure, but the smile on his face
u,
was twisted and ugly .
~~
"So the young doe begins to feel some passion for her
buck," he said insinuatingly, as he slowly came closer.
"No!" she said firmly. Her fear gave strength to her
words. "I told you last night, and I tell you again:
there is nothing between us . "
"In a moment," he said , "there will be nothing between us, for one way or another, I am going to have you.
I came to you honorably, and you have tarnished my honor
and my reputation. Now I am going to have my way."
"No," she repeated, stepping away . "Someone will find
out. Someone will know. You will be punished,"
"There is no one here to know." Ris body was trem'f
bling as he stepped toward her again.
"No, no." Tears came to her eyes as she shrank away·
from him. Her foot felt nothingness. To her horror she
realized she was at the brink of the cliff. The world
went white and swam before her eyes .
"No-o-ol" she shrieked, and threw herself backwards,
away from his clutching hands.
Esta'sai braced herself for the crushing pain of
impact, but strangely enough , it did not come, The cliff
walls grew darker and darker around her , until she could
see nothing, and it seemed like she was falling through
~
a dream. Time slowed. Her body felt weightless. I t seemed 1-fj
that she would fall eternally.
Ber reverie was jarred by a sudden splash! into chill
ing water. But instead of the hard stones of a shallow
;f
j
river bottom that she expected, Esta' sai felt herself go- ~
ing deeper and deeper into the waters of a seemingly bottomless pool. Her mind rebelled. It was impossible for
such a deep pool to be in the shallow river bed. But by lft
instinct her body kicked and struggled upwards until she ~
bA
�reached
of air.
t~
surface, panting, faint from shock and lack
now, withholding nothing.
"I am out of my time. I am the last of my line, and
I know my doom is near, so I am going to tell you of my
She looked about her. It seemed as if she had fallen
kind that it may serve to guide your species, which has
into a different time, mournful and darkened by the shadcome to be dominant upon the Earth in this age."
J~ ows of a gloomy past. She looked upwards. Framed in the
In her mind Esta'sai felt a comnand to remain silent.
~narrow slit between the sheer walls, she could see the
She listened.
light of her own world. It was unreachable to her now ,
''1 am but a shadow of the greatness of my kind. Long ,
but it was still a comfort to see. Somehow, inexplicably,
long ago, before 'time' was, even, my ancestors, the
deep in the bright blue sky of full day, a single star
dragons, the greatest and most glorious creatures ever to
71 shown brightly.
live in this realm of being, swam and played in the eleThe sight gave Esta'sai hope. The slow current carments. At that time the elements were three: air, fire,
ried her against huge rocks, and she clung to one and
and water~and the dragons were the center.
~i lay across it gasping. Weakened and exhausted, she slept.
"The world was unformed then. There were no tides or
'f' In her sleep the single star still hung before her vision.
directions by which to order the world. The dragons were
She was awakened by a low rumbling like thunder. She
themselves, but they kept the sense of everything within
thought she could still see the star before her eyes ,
themselves. It was through them that the world continued
~ but then it began to wobble and sway as if it were movto exist. The world was theirs, and they were free to fly
~ ing slowly, ponderously , toward her. The cavern walls
through the swirling winds, dive into
boomed, and Esta'sai realized that she was in the presence fettered oceans, and bathe and play in the surging, unfree-burning
of the ~· Her eyes were riveted by the shining crysfire."
tal in the monster's forehead. She could not take her gaze
off of it. The creature's presence filled her mind. She had
The uktena's gaze withdrew behind its heavy-lidded
eyes. Its voice grew distant.
~~o~::~ses. Her own mind was laid bare to its probing
"They were magnificent to behold. Their every moveA
ment and their very being was an expression of freedom.
~
She could smell the uktena's foul breath. She could
They were greater, indescribably greater, and brighter,
o/ feel its strange, alien nature and the blood of the many
humans it had devoured. Yet, through all the loathing she
indescribably brighter, than I. It is impossible to tell
how they were, for they could change their aspect as need
instinctively felt, Esta'sai was drawn to the creature,
or desire arose. In the fires they would blaze brilliant
~ not only by the power of the Ulunsu'ti stone, but also by
ed
!fa sense of aloneness so deep i t had become a part of the
r
and orange, rising up huge over the flames. They
~· 9 very being. Esta'sai, born and reared in the prowould become long and slender, shimmering blue and green
tective circle of the tribe , always among her friends and
in their scales as they knifed through the waters. They
_a kin, felt a pang of sadness in her heart for the solitude could disappear into the skies in the lightest and pur~ the uktena had endured .
est of blues, or they could stand out sharply as a rain,
'fiie"iiiOnster dragged itself near her. Its great head
bow of bold colors arcing through the realm of the winds.
~ loomed over her, blocking out the surface world. The Ulun''I can imagine it: the sheer delight of my ancestors,
& au 'ti sparkled in the darkness of the chasm. The colors
dancing among elements that were completely wild and un~ Ofthe uktena 's thoughts swam hypnotically in the intertamed except for their unifying presence. They breathed
ior of the great stone , binding Esta'sai's attention.
the living dragon-fire, the breath of life for all of
She stood slack-jawed, staring at the jewel, not even
creation.
noticing the uktena 's breath, hot and rank, curling about
"In each of the dragons, the elemental knowledge of
her body like smoke. The great serpent slithered nearer
the world was joined, and therefore they knew everything
to her until its bead was quite close , and it scrutinized
in its purest form. Thus, I am able to know everything in
her closely with one baleful red eye--an eye that was
this world, even as you do now, because everything is but
cold, calculating, and completely amoral. The uktena
a combination and a transmutation of these basic elements.
hung its massive head over a huge boulder and iitiir';;(i at
"That is why the dragons were aware that they were
the maiden for a long time, as if looking into her
bringing about the downfall of their race even as they
thoughts. Then , almost casually, it lifted one of its
wer~ accomplishing it.
scales with one of the four long and deadly claws on its
"Their life-principle was the dragon-fire. It burned
.~right foreleg and scratched its own leathery skin, prowithin them, and was also their breath--shooting out in
ducing a drop of blood so red it was almost luminous in
magnificent streams of flame. Instinctively the dragons
the shadowy pit. The uktena reached forward and touched
knew that their fire and the water should not mix, but if
the reddened claw to her lips.
they flew low over the waters and shot down a burst of
Instantly Esta'sai's head was alive with visions ,
fire like a lightning bolt from the sky, they would feel
strange sights, sounds, and sensations that flitted by
a shock of intense, ecstatic energy that coursed through
so rapidly they made her head swim: great winged creatheir bodies as the connection was made. It was sheer
tures of beautiful, shining colors cavorting in the
pleasure, satisfying and fulfilling. Every part of their
skies; the rush of wind, the touch of cloud; red volbeing was renewed , and they would scream and moan with
canoes; pain, violence, and the stench of burning
delight. They knew that this was the beginning of their
flesh; and strangest of all, she could hear all the
own decline, but that was not a time for limits, for that
voices of her own world, distant yet iamediate, all at
was no 'time' at all, and limits were unknown.
once and yet each distinctly--rabbits thumping in their
"So it had to be. 'The seed that brings to birth
burrows ; the hawk calling to its mate; grass stretching
contains its own destruction,' it is said. Yet, if things
upwards in the sunlight; tree roots penetrating ever
had not been exactly so, the dragons might have continued
deeper into the earth; and the quiet, even song of the
to evolve in harmony with the world, and maybe the dominriver flowing through its bed~all these and everything
ant species now would have been beautiful, enormous dragelse she heard and knew. She was not surprised in looking
on-creatures ... "
into the serpent's red eye that she knew it as well.
The uktena's eyes glowed like embers for an instant,
"Yes-s-s," the creature's sibilant votce spoke in
the Ulunsu'ti flashed a defiant red and then faded.
her mind, although its mouth did not move, "the uktena"But it could not be so. For the stars are different
sense is yours now. You are connected to us who are--th'e
now, and the dragons have been bound like the other ele4:1 very roots of the Earth, and through us to everything
ments of the world.
of the Earth." The voice was even and unsentimental. If
For when the living fire of the dragons touched the
there was any pain in its loneliness, the creature had
waters, it created a new element and new forms of 1 tie
mastered it completely .
never before seen in the world. A new chain of evolution
"They say among those of your race that an uktena
was begun.
always speaks truly, but it only tells what it ~its
"Invisible at first, this new life wave spread. As it
istener to know, and there is always a purpose behind
spread, it began to coalesce. And as it came together,
~ the telling. This is true, but I speak plainly to you
the new element did what had never been done before: it
4.1
~-"'~~~~
-~
~~. ~ ~ -~~~'
~--~--~~
~
�-~><
~~~-
found its own center and began to define a shape.
"First, there was a p1ace to stand, aod then there was something
standing there. Something huge, dark, and forbidding--doom for the
wise, shining dragons. It was the first of the giants. The element
earth was present in the world, aod the giants were the embodiment
orrt.
"There was enmity between the Biants and the dragons immediately.
It was unavoidable. The sight of the bri1liant dragons pained and
blinded the giants, so recently emerged from the depths of the waters.
The dragon-fire touching the water jolted them with a painful shock,
so they would strike out in fear and anguish. When one happened to
hit a dragon , that creature would scorch him with a blast of hot
fire or rake hill with its claws. In this way , struggle against the
dragons became a part of the giants' very nature.
''As soon as they could stand upright, the giants would pick up
rocks of the new-made earth and throw them at the dragons. At first
they were clumsy, and their eyesight was poor, so they could not
see where they were aiming. But they acclimated rapidly to their
conditions. Their enmity for the dragon race was the impetus for
their evloution.
"Evolution," the uktena continued, "demands the presence of
time, and so the idea of limits came into the world. The limiting
factor for the dragons was the giants. Their blind flailing grew
more deadly, and in time they picked up the stone clubs that later
--carved , fashioned, and even crudely decorated~ became so much a
part of them that they were almost extensions of their stony bodies.
"They would stand waist-deep in the oceans and knock the glittering dragons from the skies. Eventually, they built themselves
continents to stand and move about on.
"They could never k:Ul the dragons. The dragon's immortality is
too strong for that. Their primordial minds are linked with the
basic elements of the world, and if the dragons should die, this
world would disintegrate until new elements of life appear in the
cosmos.
"But the giants did bring down the beautiful flying creatures.
They turned the Earth into a prison for the dragons. They put them
in deep holes, covered them over with earth, and sealed them with
the power of their earth spirit. The mountains of today outline
the sinuous dragon forms buried below. But the life-giving dragonfire is inexhaustible. It sti11 burns, even today , in the depths
of the Earth, I t turns the plain rock into caverns of beautiful
jewels. It flows through the Earth into all things that live, and
the dragon's mountain sepulchers are places of special power.
"Sometimes water flows to the surface from sources so deep
that it is warmed by the dragon-fires and comes from the Earth hot
to the touch. This water has special healing and rejuvenating
powers, because it has been touched by the vitalizing dragon-fire .
'Other water carries a sulphurous, fiery taste, and in other places
the Earth herself is on fire deep underground.
"The giants passed on in their time, never knowing why they
acted as they did or of their role in the evolution of the world,
But they prepared the land for the spirits that inhabit it today,
and now it is the time of the humans.
"The old ones of your people knew the Earth power that comes from
the dragons, and they revered my ancestors. In those times the northern star, the center of the sky, was in the eye of the dragon constellation. Things are different now, different influences are abroad, and
the people have forgotten.
"I am just a shadow of the great ones who were before me. Centuries of enmity and loathing have turned me into this creature who lives
in the dark, shadowy places of the world, resembling some worm more
than my own ancestors, the dragons of old, who sailed the free winds."
The uktena spoke flatly, without bitterness.
11
0ne of your kind is coming soon to kill 1te. He will rip the
Ulunsu'ti from my forehead. It is a11 over. I go now to Gahuti (Cohutta Mountain) to meet him. They will never know how things might
have been. We will never meet in council between our races. Never
will chosen leaders among the humans tsste the uktena blood, as you
have done, and know the secret lives of the things of the world." The
monster spat , and its spittle landed on a rock and sizzled as it
burned a hole into its core.
''The mind of the human species is a circle, just as the world is
a circle, and the combined mind of the human race encompasses the
being of the world, just as the mind of an individual dragon encompassed all its world. So you join together and live in tribes to make
your prayers stronger and to gain a wider understanding among you ,
and it is good for you to do this.
"There is another change being made which will be evident to you
soon, but it is not clearly defined as yet. It is not for you to know
�DAVID WHEELER
Drawings by ROGER STEPHENS
�ocigi.nal drawta.a by lichard Cicc.ar·e.111
Q.WVLtz CJt.yi..tai..6 a11.e. 6owu:C heJte. .in
Ka.ta.ah and had an. .i.mpoltto.n..t plac.e. .in
tlte. myt.h and i. p.ilt.l;tual .U6e. o6 tlte.
na.t.<.ve. pe.ople. heJte.. The. CheJtoke.e.
me.d-i.c-i.n.e. pe.ople., who had a t.tlt.ong
IWVl.e.ne.u and a clot. e. k.ini. ILi.p wUh ;th. e.
poweM and e.n eJtg.lu o 6 .th.l6 a11.e.a., ui. e.d
.the.m e.x.te.ni..i.vel.y .ln CeJte.mon.lu 6011.
c.le4M.lng, he.a.Ung, and cUv.lna.t.<.on.
The. poweJt 06 CJt.yi..tai..6 .l-6 t..tlU
ava4.a.ble. .to u.i. .toda.y. Tapp.lng t.h.a..t
poweJt dou not 1r.e.qu..iAe. i.pe.ciJLt .tlr.a..ln.lng oJt h.ldde.n, uo.teJl..lc knowte.dge.. It
t..i.mply 1r.e.qu..iAu .tu. .lng" - be.com.lng
n
6am.iU.alt wUh a CJtqhta.l and ope.n.lng
to ,(,U, 11.neJtg.i.U •
11
Quartz crystals are a natural formation resulting from a combination
of silicon dioxide and oxygen atoms
forming a solid unit of light. Clear
quartz has a natural ability to resonate with other crystalline structures that can enhance the function
of the human body, restoring natural
balance.
Quartz is considered the stone of
the White Light and the First Ray and
can serve better than any other mineral for balance and healing. They remove blocks in energy fields and can
be used in areas where negativity has
congested the atmosphere. Crystals
clear the way with light.
Used in meditation and healing,
crystals can bring on change by
their interaction with the psychi.c
centers of our beings. The crystal
has an effect on the physical body as
its subtle electrical energy vibrates
with the electrical pulses of the
body structure.
CLEANSING
A crystal must be cleansed before
being used. The simplest method is to
place the crystal in an uncontaminated, free-running stream for seven
days. Another method is to make a
solution of one cup of sea salt, one
cup of cider vineg'ar, and one gallon
of spring or distilled water. Soak
the crystal in this solution for ten .
minutes of more. Use only as much
solution as needed and reserve the
rest for another time.
"Charging" a crystal will advance
the frequency of the crystal and
allow the keeper to achi.eve goals
that the mind bas yet to discover.
When a planet moves into the area
of 26 degrees from any zodiac sign, a
galactic activation for the crystal
can take place. Check an ephemeris
to find when the Sun or other planets are at 26 degrees. Tllis degree
marks a frequency centered by cosmic
law.
The energy of the Sun is used for
magnification, so the Sun's midpoint
in the sky (noon) is the best time
for charging a crystal. Knowing
that the entire life force of this
planet depends of the energy coming
directly from the Sun, one will see
the significance of charging crystals
during the Sun's midheaven.
An hour is a good length of time
to leave the crystal to the Sun ' s
energy. After the process . is complete,
bring the crystal indoors and wrap it
in a soft, dark, cotton cloth.
sew ENERGY
Crystallography is a culmination
of a variety of sciences all interwoven. The 26 degree galactic activation point not only relates to
the angles of a crystal in its molecular structuring but also to the
dynamic point of the galactic center.
This in itself displays a triangle
effect, and capturing that pattern
in the crystal will allow the crystal to emanate a standing columnar
wave (SCW) energy. It is believed
that the technology of Atlantis was
based on the use of SCW energy, as
opposed to the technology of today
which is based on the Rertzian wave.
Wind funnels, elec~rical storms,
cyclones, and tornadoes are all examples of SCW energy patterns. Much
of the electrical phenomena of the
human body, such as brain waves and
nerve impulses, are also forms of
sew energy.
When using crystals for healing,
color and sound can be incorporated
into the stones to focus energy on a
certain area of the body, particularly the spinal chakras. The healing potential of charged crystals
can be maximized when color and
sound are added to the program.
The following is a method used to
program a crystal for a specific
purpose in the healing arts. Other
methods of progr amming will come to
one who opens the imagination to the
possibilities of crystals.
Take a set of seven crystals , and
place them one at a time in a pyramidal structure at the verg negatif ,
the area known as the " king ' s chamber" . This is the point of highest
concentration of sew energy .
Use seven colored transpar encies
in a proj ector or affixed to a desk
lamp to power the seven crystals .
As each crystal is lit , sound the
note that relates to that color. The
harmonics of a guitar or the sound of
a flute work well .
PRIMARY
MUSICAL
NOTE
COLORS
CllAKRA
red
root
c
orange
spleen
D
yellow
solar plexus
E
green
heart
F
blue
throat
G
indigo
brow
A
violet
crown
B
Each crystal should receive three
to five minutes of color and sound
programndng. Done daily for seven
days, this will insure that total
mergence of all the frequencies has
taken place. Once a set of seven
crystals is completed, wrap them indiVidually in dark cotton cloths,
using colored thread to code each
wrapped crystal.
By attaching a string to each
crystal with silicon glue, they can
be used as pendulums to heal by
opening and closing the energy centers. Use the crystal corresponding
to the chakra and hold it over the
energy center, allowing it to become
filled with the heali.ng frequency
from the crystal.
PRAYER AND MEDITATION
Quartz crystals may also be used
to advantage in prayer and meditation.
Crystals have a propensity to bend
light rays to a bO degree angle, so a
triangle of light can be constructed
using three quartz crystals, all facing the same direction. Focus can be
placed on the triunal formation by
establishing a connection between the
mind ' s eye, the light center, and a
Visualization of the projected
thought.
The possible uses for quar tz are
limitless. It would appear t hat the
quart z crystal is an opening door to
a new dimension in consciousness .
Through it one can see the many facets of exist ence and per haps discover the secr ets frozen in its light .
-excerpted from the bookl et Quartz
Crystals and Other Gemstones by
Diannah Beauregard
�;,_
I\
I•
I '.
WHAT MAKES A PLACE SACRED
Thi.6 .i.66ue.' l> "Good Me.cli.c.i.ne." .U. e.xeJtpte.d 6Mm a
lUteJt we. Ae.ce..lve.d 6Jtom a .tll.ad.U.iona.l CheJtoke.e. .li.v.lng
ht Ka.tifuh to the. U.S. F011.ut SeJtv.i.ce. conc.e.Jmi.ng theht
plan6 60Jt c.letlll.-c.utl> and t.i.mbeJr. l>a.le.l> .i.n Me.al> aJLOund
Ata.11.ka Fa.U.6 and the. Raven C.li.6 66 ht the. Cowee. c.omrrKJ.ni,ty 06 Mac.on County, N.C.
I'd like to say when I look at a tree I see it as
one of my own relations, and I se7 it's natural beauty,
and I see it giving me the ve:y air that I breati:ie· I
see a house in that tree, chairs and tools and firewood
for cooking and heating. 'PG we all have many purposes,
so does a tree . .And that's what makes things sacred.
The Cherokee people traditional~y see the :iver~
and streams as living beings. With it we had life.Without it we had death .. So that entity or energy in that
water that gives life we called a 'spirit'. 1\nything
that has a spirit is alive.We call it the 'long human
being' or the 'long person'. There are m~ny taboos
about the river. That's the reason the rivers were
clean and fresh when the non-Indians came here.
The 'long human being's' head l~es i~ th7se mountains. 'JIB it rushes down the mountains, it gives power
and life to all living things. The legs, the torso, the
arms of ' the long human being' are diseased, but the
head is still alive and reasonably disease free, due to
the Forest Service and National Park Service .
l\ATIJAH - page 20
What I would like to see, since
we can't do much about the rest of
the body, is to keep this part of
the body healthy and strong. When
the head dies, we all die. If all
I have said does not explain why
the head of the 'long human being'
is sacred, then I don't understand
the meaning of 'sacred ' ,
I look at it this way: The Indian people were placed in this land
as caretakers . I think that the
Indian people understood that and
saw that as part of their purpose,
or the Europeans would not have
found such a bounty when they came
here--a bounty based on their value
systems.
Now the Europeans are caretakers and a lot of our people have
forgotten that purpose and only
dwell on the wrongs that happen to
them. I think that our purpose is
quite clear: we are still c aretakers, but another burden has been
placed upon us, and that 's to teach
you to become caretakers.
The area of the Alarka Falls
("Raven Falls" or "Kalanu Falls" )
and the waterfalls i tself are sacred to us; as are the Raven Cliffs
("Raven Place" or "Kalanun'yi").
Those places have been used for
years beyond memory. The falls
were used as plunging and fasting places . The Raven Cliffs was
a place where bad stuff was taken,
buried, or was sent there ...
What makes these places sacred
to us is their personality. 1\nd
their personality is made up by
physical structure: by the four
leggeds, the two leggeds, the
wingeds , the roots, the insects
and water creatures. The combination of these things gives a place
its personality. Ind then these
personalities sometimes attract
spirits, which have their 'personality.'
When people practice medicine
and they need a certain personality to use in healing ceremonies,
conjuring, or just to help the
People, all the things above make
this place sacred.
/.lnd if you're a person that
needs to bring something bad--a
disease or the badness taken from
someone and buried there--if you
need to do the ceremonies that
make this stuff stay here, and you
go to this place and the personality which you sought is no longer
there, because some of the medicine
has been removed, where do you go
then? There are fewer and fewer of
these places for us to go.
Our places are narrowing every
day ...
,
Winter 1985-86
�REVIEW:
By
J.
Linn Mackey
Deep Ecology or Shallow Moralism?
Deep Ecology:Living As If Nature
Hattered:Bill Devall and George
Sessions (Salt Lake City, Ut;
Gibbs M. Smith, Inc.1985)$15.95
The very term Deep Ecology is
apt to send shivers of anticipation throuRh the bre.ast of a bioregionalist. It seems to prollise to
unite two bases which lie at the
heart of the bioregional movement.
One basis is the insight emerging
from the science of ecology which
informs our minds on both the dangers of a growth orientQd industr ial culture and points us toward
a practice of how to live in harmony with the structure and process
of nature of w
hich we are a part.
The second basis is a profound
spiritual union with nature which
deeply touches our intuition and
hearts so that we want to act out
of awe and reverence to preserve
the natural world.
Unfortunately, a great title
does not a great book make. This
review will argue that Deep Ecol~ does not deliver on the promise of its title. This is because
the authors both sever our deep intuitive communion with nature from
specific religious traditions and
reduce the complex and subtle interactions revealed by ecology to a few
moral principles. We end up then in
this book not with a deep ecology
but a shallow moralism.
Let me hasten to add that I
applaud the authors' radical critique of the antiecological practice and attendant "environmentalist"
rationalizations of the dominant
culture. I suspect that most bioregionalists would support the
authors' radical programs for preserving and expanding wilderness
and "letting nature be" in place of
resource development. Indeed , the
strongest part of Deep Ecology is
what the authors have to say in
their critique and on these issues.
Neither am I questioning the
depth and co111Ditment of Devall and
Session's personal stance toward
nature. What I am questioning is
whether the authors have delivered
on the promise of their title, i.e. ,
to unite a deep spiritual union with
nature with a sophisticated and
subtle science of ecology.
Central to the author's conception of deep ecology are the
ideas of holism, the interconnectedness of everything, and biocentric equity, by which they mean that
"all organisms and .mtities in the
ecosphere, as parts of the interrelated whole, are equal in intrinsic worth." Devall and Sessions
would have us believe that there
is what they call a minority tradition in history that emphasizes
these notions. In fact, there is
no single minority tradition; there
are only minority traditions. It
is not honest histography nor does
it give an accurate picture of the
way the world works to go bunting
through the past in search of certain concepts or key words and, when
finding such, to claim a significant or causal connection. Scientists (not historians, who know
better) have attempted to write a
hi~tory of science that way , searching back through the past for any
thinker, for example, who used the
word "atom", then arranging these
chronologically, as if this said
something meaningful about the development of the modern concept of
the atom. It doesn't!
Yet this is akin to what Devall
and Sessions have done. They have
searched through past and present
thinkers and movements looking for
advocacy of holiam and/or biocentricism. They find one or both of
these notions in a diverse group of
past and present thinkers sod movements. But what have we learned by
assembling such a collection? I
would argue very little indeed. It
does not tell us how these notions
of holism and biocentrism arise and
function within a belief or philosophical system or how the philosophical or belief systems arise
and function within a whole cultural matrix. But until we know this,
we have only meaningless juxtaposition and vacuous abstraction, not
real life. We need more, much more ,
than this if we are to move to a
culture that lives and develops
harmoniously with nature. We need
to understand the subtle dialectics between a culture's values ,
practices and the specific natural
world in which it is embedded. We
need a bioregional analysis.
Devall and Sessions seem to
believe that they can set up some
moral principles and change the
world. No doubt a society dominated by a biocentric value system
would treat wilderness and resource development radically different
than one holding homocentric (human centered) values. The problem
before us though, is how to move
from a culture totally dominated
by homocentric practice and ideology to a society dominated by biocentric values and practice. What
do the authors have to off er us
toward the solution of this absolutely crucial problem? They propose
that we ask "deep questions" and
that we cultivate "meditative experience" . The problem here is that
these approaches have been standard
in the Western tradition since the
time of the Greeks. While it is
true that they sometimes lead to
biocentricism, they more importantly have lead to our current bomocentric and profoundly antiecological society.
In the end then, Devall and
Sessions are proclaiming an abstracted moral principle of biocentricism in a society in which homocentricism and domination of nature
reigns and is procl aimed through
every organ, institution and media
of society. One suspects that Deep
Ecology is not going t o change the
world, offer any reali stic hope for
such a change, or even make any converts to a biocentric position, At
beat it is mo r alizing to the already
moral!
Deep Ecology suffers from diftuae and disconnected roots and a
lack of hard-beaded analysis. It
suffers from a double amputation.
Religion , philosophy and ideology
are first severed from the cultures
in which they are intrinsically embedded and then certain principles
like biocentricism are further excised from the religious and philosophical systems in which they are
intrinsically interwoven (a totally
unecological act). In so doing, the
heart 1a amputated from the body,
the spirit from muscle and sinew .
Deep Ecology takes us in the opposite direction from wh:ich we must go
to really change society. That direction is to reunite spiritual intuition and values with practice in
a specific place. This is the way of
bioregionalism.
Deep Ecology mentions bioregionalism favorably in several places
and would draw bioregionalism into
deep ecology. I would argue that bioregionalism has little to learn from
this book . Bior egionalism is a
movement to reconstruct culture
harmoniously within a specific, natural region. As such it is a practical hol1811. Culture means material
practice---providing the necessities
of food , clothing and shelter as
well as politics, customs, law, morality, values and religion. It is
human existence and meaning in its
fullness and totality, not simply
some principles abstracted from
religion or philosophy. As such,
it is real people in real life
embedded in specific place in real
day-by-day, nitty-gritty existence.
It is only here--in the totality
and fullness of practical living
in a place, not in some set of
doubly abstracted principles, that
an evolving and harmonious dialectic with nature can be constructed.
~
Winter 1985-86
- iL' rAA
�o~
NATURAL
WORLD
NEWS
PROTECTING
SACRED SITES
Jla"'ral Vodd lew s....,k•
Elders of the Eastern Band of the
Cherokees have appealed to the USFS
to stop the Little Laurel Timber sale
in Macon County, NC as it will "desecrate" two sacred sites adjacent
the sale: the Alarka Falls and Raven
'Cliffs. Appeals 1570 asks the USPS
not to log or use herbecides near
these sites and justifies the request via the Native American
Religious Freedom Act. It was also
stressed that the USFS needs to
realize the importance of sacred
sites to all peoples and that the
issue here is not how a forest
should be managed but rather how the
integrity and power of sacred sites
should be upheld.
The Appeal was turned down by the
National Forests Supervisor for NC
and is in the hands of Regional
Forester John Alcock in Atlanta.
While the offical comment per iod is
closed, continued support is important .
Write: John Alcock
Regional Forester, USFS
1720 Peachtree Rd. , NW
Atlanta, Ga. 30367
KArUAR - pllgi! 122
DOE PLANS FALTER, COMMUNITIES ORGA NIZE
In Nove111ber of 1985 the Department of Energy was to have narrowed
its choice of Nuclear Waste Suppositor y sites from the 236 under
study to 20 "possible" locations.
Widespread public involvement and the
Department's own negative findings
have caused the DOE to postpone,
until January 1986 their annoucement
of selection. This is their second
postponement since November 1985.
While Oak Ridge, Tennessee is the
most likely site for the Monitored
Retrieva ble Stora ge facility (the HRS
is a way station for waste headed to
the Suppository). the associated transportation routes are still under study
and the DOE has admitted that they are
open to negotiation.
Strategy and organizational meetings along the "likely" routes are
becoming more numerous. The Highlander
Center hosted such a meeting for community action leaders from east ern NC
to western Tennessee. Over three hundred citizens of Madison County , NC
met this november, providing another
voice in this effort to stop the
DOE's part in this country ' s nuclear
energy policy .
EPA SEARCHES FOR ACID RAIN CLUES
~lnu.ral
WOl'ld Mew Strvic•
Rumor has it that the EPA has
contracted with private research
groups and other government agencies
to find where and to what extent
"Acid Deposition" is affecting the
Southern Appalachians. Similar
studies have recently been conducted
in New England and the Northwest.
The work here will be conducted
in 30 to 40 watersheds located in
east Tennessee, western North Carolina, north Georgia and northeastern
South Carolina.
This study consists of the
gathering of data in the following
areas: forest cover types, land use,
soil and water chemistry and the various climatic factors affecting this
area. This information will be comcompiled by the EPA , plugged into its
data base and analyzed.
While no public information is
presently available, it is speculated
that the results of this study will
be used to trace "Acid Deposition"
back to its source and later used
in court actions aimed at "cleaning
up" the problem.
ONLY YOU CAN SAVE THE BEARS
M.atu.ral *>rl.4 tf-"'9
Se.rvic•
According to biologists at the
North Carolina Wildlife Resources
Conmission, poaching and other
illegal bear hunting is an old and
intractable problem. The biggest
threat to bear populations, as for
most wildlife , is continuing habitat
destruction. Even if poaching remains at a constant level, it spells
disaster for the bears as habitat
shrinks due to increased clearcutting
and road building. The survival of
large predators and omnivores such
as bears requires vast,roadless areas
where contact with humans is kept to
a minimum. Forest Service logging
roads make bear habitat more accessible to poachers and slob hunters.
In North Carolina, the Wildlife ·
Resources Commission's primary means
of measuring the bear population is
the number of legal kills reported
each year. With shrinking habitat
and increased road access, the few
remaining bears are vulnerable to
hunting pressure. The effect of this
is that the kill level stays high
while the population declines, possibly beyond the point of recovery.
Using bait to attract bears is a
popular slob hunting practice that
has recently been made illegal. The
usual technique is to hang sacks of
food, sweets, or rotten meat on trees ,
attracting bears to an accessible area
where dogs can pick up the scent.
Hunters then monitor the dogs' posi-
tion from access roads using vehicles,
CB radios, and even radio collars on
the dogs. Hunters don't need to leave
the saftey and colD.fort of their
vehicles until the dogs ' baying indicates that the bear has been treed
and can be shot with a minimum of
effort and skill on the part of the
hunters. Baitin_Jt was often used at
the edge of bear sanctuaries to draw
protected bears out where they could
be letally killed. A new law that went
into effect October l makes it illegal
to use bait to attract bears on public or private land.
Wildlife enforcement officers say
it is impossible to control poaching
and baiting without help from concerned local citizens. Some states
have toll-free hotlines to report
hunting violations, and can dispatch
an enforcement officer to the scene
quickly. In North Carolina, call
1-800-662-7137, South Carolina 1-800922-5431, Tennessee 1-800-262-6704,
Georgia 1-800-241-4113. A number for
Virgina could not be determined.
To participate in the Bear Action
Network to document incidences of
poaching and other illegal bear hunting activities, contact:
.'aul Gallimore
Long Branch Enviornmental Ed. Center
Big Sandy Mush Creek
Leicester, NC (704)6e3-3662
..
Wintq.r _1985-86
�HORSEPASTURE RI VER TO FLOW ON:
SMOKE GETS IN
A GRASSROOTS SUCCESS STORY
YOUR EYES
Ntituu.J Morld Nev•
~ erv 1c.
Spruce Pine-Mitchell Systems Inc . ,
an incinerator plant owned by Charles
Foushee continues to burn hazardous
wastes. The smoke causes irritation
of eyes, nose, and throat. People
have developed "allergies" since it
opened five years ago. It has burned
corn crops nearby. The heavy metals
coming out of the smokestacks are
above permissible standsrds set when
its permit was reissued early in 1985.
Fores~ Service botanists have linked
the emissions to tree deaths surrounding the plant. Homes remain un-
Since the spring of 1984 a grassroots group, Friends of the Horsepasture, have rallied support for the protection of the Horsepasture River and
her 5 waterfalls from an out of state
invesbnent group, who plan to build a
hydroelectric dam. While this ill-fated tax write off has faded, further
public support for the Borsepasture
has brought about Natural and Scenic
River designation by the North Carolina General Assembly and most recently, appropriation of funds by the U.S.
Congress to the United States Forest
sold, land values are dropping, water
Service for purchase of the 350 acre
is becoming contaminated.
Because of these gross violations
of all applicable standards, Mitchell
Systems has been fined, has had its
air quality permit revoked and was
issued an order of compliance when it
was discovered that its environmental
liability insurance coverage was no
longer in effect. Since it did not
comply with regulations as of December 2nd, the N.C. Department of Human
Resources ordered the plant closed.
On December 5th a local resident
brought a $250,000 lawsuit against
Mitchell Systems alleging that discharges and odors f ran the plant make his
home unfit for human habitation.
Community response has been escalating rapidly. 150 people from all
over Mitchell county gathered at a
recent meeting to air their demands
and frustrations. Outside professional
consultants have been hired and they
are learning what program consultant
Millie Buchanan called "effective involvement." Citizens are bringing
pressure on state officials to release information, they are helping
the legal and technical consultants
collect data, and they have exposed
a large flaw in due process procedures
regulating waste disposal.
Why is the incinerator still
burning? No insurance, no permit,
and still the smoke settles on cars,
houses, children and streams. Local
people in Mitchell county are fighting
national problems: lack of control
and an inability to enforce laws
governing the disposal of hazardous
wastes. Charles Foushee has appealed
both the insurance compliance order
and the air quality permit revocation. Until these appeals have
been decided upon, Mitchell Systems
is free to burn wastes. "If be
operated a bar and served alcohol
to minors he would be shut down
immediately and kept shut during
the appeals process:• said one involved person.
Why is Charles Foushee still
allowed to serve emissions hazardous to the health of Mitchell
county?
Leder tract. This will allow for protection of Turtleback, Rainbow and
Stairway Falls (the others are owned
by Duke Power.)
Bill Thomas, Chairperson of the
Friends o f the Horsepasture, points
out that a special thanks goes to the
private conservation group, Trust for
Public Lands. The Trust, through its
own funds, secured an option to buy
the Leder property at a Forest service appraised price. This protected
K.\Tl'.\11 - !Mge :!3
the river from develo?11ent while Congressional appropriations were sought.
In doing so, Thomas says, TPL has incured a $70,000. debt primarily in
option costs, which will not be refunded by the Congressional appropriations. It is the hope that all the
"Friends" will continue their support
by sending tax deductable donations
to the Trust via FROTH so they can
continue their preservation efforts.
Most recently, the N.C. Department
of Natural Resources and Community
oevelopnent is preparing a management
plan to "preserve" the river in its
natural state and offer guidelines
for recreational use. This is the
first step in" placing the river under
the protection offered by the National Wild and Scenic River Systems. Gov.
Martin is expected to request Interior
Secretary, Don Hodel, for this status.
Hore info:
FRIENDS OF THE HORSEPASTORll
P.O.Box ·272
Cedar Hountain,NC 287lij
A QUESTION OF STANDARDS
CHAMPION WASTE PERMIT
){U'U.rAl
~ld
N...,. Suvi.c:•
As of mid-November, the EPA has
stepped in to resolve differences
between the states of Tennessee and
North Carolina and the color of water
in the Pigeon River at the state line.
Being contested is the NC Division of
Enviornmental Management ' s 1985 waste
water discharge permit for Champion
International ' s Canton paper mill:
the amount of color in its ef f ulent
and its affect on water quality down
stream.
This summer the EPA voided this
perlllit and informed the DEM that the
permit did not canply with the required federal Clean Water Act
guidelines . DEM countered by saying
it might not have statutory authority
to implement all of the EPA's recommendations.
Tennessee has filed suit against
NC and Champion stating that the 111111
should be required to meet their
clean water standards . It is here we
find the crux of the legal and political debate. Water quality in Tennessee is based on a "narrative
standard" which states that color
units in waste water shall not exceed
"background levels" which can be
treated by conventional methods. They
have further "interpreted" this color
standard and assigned a value of
50 ppm.
Paul Wilms, Director of the DEM
states that all of the EPA recommedations have been met except those that
pertain to the 50 ppm . color standard.
It is their feeling that Champio~'s
new Ultrafiltration test system and
oxygen enrichment equipment will
maintain water quality and thus cOlllply with the NC permit. They also
contest Tennesse's 50 ppm. color
standard stating that it has been
arbitrarily derived and not scientifically based and as a result no~
legally enforceable here in NC. At
present, NC has not assigned numerical standards for color levels in
waste water.
Champion is presently filling
out its EPA perlllit application and
is legally operating under the DEM
permit. They have also signed a
"Special Order of Consent" requiring further testing of color removal
technology with a review by DEM personnel this spring. EPA is expected
to draft a new permit this spring
with a public comment period to
follow.
(NWN continued next page)
Winter 1985-86
c
�. - - - - - - - - - - - - - . . . . , - - - - - - - - - - - - - ,W!@\Yf@\Vl@Wr@Wf@\Yl®\V!@\Yl@\YI@
O;t
NATURAL VIRUS CHALLENGES
CHESTNUT TREE BLIGHT
NATURAL WORLD NEWS
continued
PROJECT FIREHAT
AWARENESS
TRAINING
Each year, firefighters in
North Carolina risk exposure
to hazardous chemicals. As
first responders, firefighters
and other emergency response
teams are the front line in
dealing with hazardous materials.
They and their communities particularly need to be more aware
of potential hazards in households, in agricultural operations,
and at Slllall businesses.
The dangers these chemicals pose can
be reduced if firefighters ar e more prepared for specific risks and have appropriate resour ces available to handle
them. L8ck of information at the local
level has been identified repeatedly as
a problem in emergency response planning
for hazardous material incidents.
Project FIRERAT (Hazardous Awareness
Teamwork), funded by a grant from T.V.A.
to the University of North Carolina at
\sheville has recently been started in
WNC . It's aim is to assist Buncombe,
Haywood, Henderson and Madison counties
by collecting information on risks in
the COlllDunity. Through a series of workshops with local volunteer fire departments, FIREHAT addresses specific areas
of concern identified by local, regional ,
and state emergency response professionals. Some of the topics covered are:
laws governing handling of agricultural
chemicals, transportation of hazardous
materials and the new North Carolina
Right-To-Know Act. Future plans include
3 video to further inform f i r"ef ighters
and public alike .
For mor e information contact;
PROJECT FIREHAT
102 Tacoma Cir .
Asheville, NC 28801
Cam Metcalf
Millie Buchanan
254- 4414
253-4423
Scientists at Michigan State
University have discovered a virus
which inhibits the American chestnut blight. An estimated 3.5 billion trees died between 1904 and
the early 1950's. With the demise
of the chestnut came a decline in
bear populations due to a marked
decrease in available mast each
fall.
Being studied is a naturally
occurring virus which infects the
chestnut blight fungus. The fungus
damages the tree under the bark but
does not affect the roots. Keeping
the fungus in check allows the roots
to send up sprouts then allowed to
form healthy trees. The origin of
the virus remains a myster y.
"POST NO BILLS"
• n w ""ve' U • cva
c•l
S~
Billboard landscapes blocking your
view? Then write to your U. S.Senators
and urge them to support Senator John
Glenn's proposed legislation which would
in effect abolish billboards . The bill
would prohibit destruction of vegetation along highways in front of billboards, close loopholes in the current
law which allow for signs in rural
areas, and ban new signs from zoned and
unzoned co11111ercial and industrial areas.
It would also establish a 5-yenr moratorium on signs in unzoned commercial
or industrial areas made "non-conforming" by this bill and would require
them to come down following the 5year period.
Write: Senator
, U.S.Senate
Washington, DC 20510
NATIVE BEARS THREATENED
BY RUSSIAN BOA RS
Unchecked populations of wild
boar s in the Great Smoky Mountains
Nat ional Park are depriving native
animals (especially bears) from sixt y per cent of the acorns needed to
s urvive the winter months . In an
attempt to secure an ecological balance in the park , rangers trap the
boar and release them outside the
park wher e hunting is permitted.
Local hunting organizations and
some rangers would like to see the
trappings increase .
Alr eady five organizations have
co-signed an appeal against widening the present range of the boars
and thus keeping their destructive
ways confined. Raving received national attention has taken the appeal
to Washington. But the real issue is
back in the park where the ever increasing population needs definite
thinning .
Perhaps re-establishing a native
wolf population in the park would
allo~
for a more natural
Karen Paquette
"The Mo.g.<.ca.i. Chil.d" ht al.£ o6
.the chil.d who dlt.eam.6 a.uxlke oWt.
memo.11.y 06 whe.11.e ~ beg.in ... .the chil.d
tL6. • •
who
dJL~
aunke. the. g11.e.a.t 'comhtg
.to9e.the.11. place' on
owt
EaJLth Mo.the11..
HO/"
We a.11.e a.t.t. chil.dlt.en .to9e.the.11..
--Scout tee
How important is it to pay attention to dreams? Peoples from al.most
all societies and cultures on earth
throughout time have used dreams to
deepen awareness, explain reality,
and foretell the future. These have
been characterized by 'culture pattern dreams', visions, and ordinary
individual dreams consisting of cultural phenomena or subjective personal
experience. Much attention has been
paid to every physiological and psychological aspect: poets bespeak
dreams, mythmakers spin them, and
visionaries live them ••.
The importance of 'dreamspeaking'
is becoming more evident as creative
consciousness is accepted as a valid
process in a world where science and
mysticism are finding common ground.
If we look at the essence of what it
ia to dre11111 and not 'means', we come
closer to understanding the power and
the process of the dream's potential.
' Night dreaming ' is a bodiless
experience . It is a networking of dimensions unhindered by ear thplace exi stence . Here, we are guided by our
leaders , goaded by our 'monsters ' ,
and sung to by our muses ..• On the
other hand, ' daydreaming' is the experience of fantasy, of creative visualization, and of reverie. The former is usually receptive; the latter,
creative. If our 'somewhere over the
rainbow ' dreams are not coming true
for us, perhaps i t is because we have
'pu t aw the things of the child' in
ay
us too securely. As adults we must
learn ~o allow ourselves to be re-enchanted--to look to the child, the
one we once were who is still within
us, and to the child who walks beside
us as son, daughter or friend.
Can we rememher when the simplic-
preda~~
L---------;,.;.-...:~--:.&,.••ey-• --y s• em ._ _ _ _ _ _ _ _...,. Wl@\Vl@\Yf@Wl@\V(@\'(/@'r(f@\Vl@ WI@
pr • eco• s • t••
Winter 1985-86
�ity of our ' higher' visions were cloud
scapes changing with the breeze? When
our ladder to higher consciousness was
a tree limb? The abandonment of lying
face-up, open and vulnerable to the
greater expanse of the sky let our
imagination be free. It was easy to
absorb the knowledge of hidden things,
represented by clouds, into the more
imaginative parts of our being. Remember the joy? The Adventure! ...
If we can relive that ma&ical moment in time, remembering that the
child we once were is still there
(covered, now, by our layers of
'adulthood'), we can tap into the
'stuff that dreams are made of'
anytime. Remembering dreams not only
means remembering sleep consciousness but also means capturing the
essence of the creative proc ess (i.e.,
the 'magic momenta') that are the
energy structure of our visions.
Knowing we can still 'p13y' is essential to our life's work of manifesting
our dreams ss reality.
In structuring our future we must
also look to the generations to come-to the children. We can help our
sons and daughters stay open to their
creative processes by encouraging
their 'daydreaming'. We can do this
by way of a morning ritual: of sharing dreams upon awakening. Doing this,
we find it becomes progressively easier and more natural for our children to remember the nightland visited if we do it regularly with them.
This practice adds another d1mension
to the life we share with our children.
It is important not to dismiss our
children's nightmareil'With only reassurances. Children have a great ability
to understand symbols and inner meanings. If we complement their own fantasies with simple 'truths' we might
find that they will begin to look forward to their nightly adventures. In
this way we give our children a way to
experience and accept their 'inner
life ' in a way which m
any of us adults
were not allowed to do at a younger
age.
Perhaps John Prine, during a recent visit to our Katuah region (Asheville Music Hall, 10/31/85), summed
it up best in this way:
WE WERE TN A HOUSE WTTH BOTH OF OUR VTNTNG
ROOM TABLES PUSHEV TOGETHER ANV VAV'S HOUSE ANV
MOM'S HOUSE PUSHEV TOGETHER. WE WERE ALL GETTING REAVY TO HAVE SUPPER TOGETHER ANV ETHAN
WAS TN COLLEGE ANV GRANVIi.A WAS IN HER APARTMENT. I WANTEV TO FLY ANV GET THEM BECAUSE
WE WERE HAVING A BTG PARTY AT OUR HOUSE ANV
SO T WALKEV OUT THE VOOR ANV 1 FLEW TO
ETHAN'S COLLEGE ANV 1 GOT HIM. I HELPEV HTM
FLY BACK TO GRANVMA'S HOUSE. 1 GOT HER ANV
BOTH OF THEM VIVN'T KNOW HOW TO FLY ANV SO
I HAV THEM HOLV MY HANVS AS 1 FLEW. WHEN WE
GOT BACK TO OUR HOUSE WE SAT VOWN AT THE
TABLE ANV SAW A BIG CAKE ON IT. WE VIVN'T
KNOW THERE WAS GOING TO BE A CAKE THERE. WE
ATE THE CAKE ANV THEN WE WENT INTO THE LIVING ROOM ANV HAV A FAMILY HUG.
Ab.i.ga.il., age g, who4e
pa.II.en.ti. cUVOIJ..Ced
when
4he 11n.t> 6oWL.
"Dream in' comes easy,
Like the first breath of a baby~
Like sunshine feedin' daisies-Like the love hidden deep in your
heart.''
... as does the following dream by
this e ight year old:
A CHILDREN'S PAGE
~
\\@JA\©JA\@JA\@/A\@IA\(i)JA\ @JA\@/Jt.\~/
A\®Jh._JA\@J) \VJA\@/A\@JA\@:/}.\@11'\@IA\®IA\@11'\@l/\\®IA\@IA\.®IA\®IA\@JA\®IA\®®
,
K.~ 7L
oil-
\ H - pa i;<?
8P 1 °J 1a.tW
~5
Winter 1985-86
�DRUMMING
,,
LETTERS TO KATUAH
•
Dear Folk Thanks for the latest KatGah, with
the pertinant articles on the threats
to this area's life. Acid rain and
nuclear waste are not metaphors for
apocalypse, they are part of it .
I am still stirred by memories of
the sullUller solstice ceremony at Sam's
Knob. The dominant image in my mind is
of a people-crystal hung in a rainbow
pouch above one of Gaia' a vital organs
now in need. The crystal is a little
chipped and sort of jagged on one end,
and it has cracks in it, but it works.
I don't know how it works, but I know
it works.
We had a fall equinox celebration
here involving sweats at Zephyr in
their huge blue sweat lodge. People
wove wreaths out of vines and flowers.
Each year people bring whatever ripe
fruits are on hand, and Bob AveryGrubel takes them and makes them into
wine. Around the fire this year we
drank wine from the two previous
years. We chanted all our chants and
sang a lot of songs. I read a poem
which went something like:
We are allies and
can ill afford
to fight amongst ourcellves
we can ill afford
to fight amongst ourcellves
Dear Katuah I have been thinking about the humans' connection
with nature, mainly because I am concerned about my
relationship with the Earth. The past two years I
have been able to begin fulfilling a dream - a dream
of achieving harmony with and awareness of the Earth,
her native spirits, muses, plants, and animals •....
the Great Spirit that breathes through all, beyond
tangible boundaries.
Last year and this past summer were especially
profound and strengthening, living in the mystical
mountains of Katuab with people who understood and
were striving to live i n harmony too . Working in a
garden, harvesting her fruit, feeling the sun, rain,
early morning fog and dew; sensing my emerging woman.
I found that the Earth is full of surprises boundless knowledge, unsurpassable strength. Waking
up as darkness rotated into dawn, meeting a companion
in the pasture by the saw mill as the Sun burst
through the trees over the mountains. Sleeping outside , sensing the roundness of the all-powerful
sphere beneath my body.
"Woman" is a powerful sense, I found, feeling the
cycles and circles and the bond between myself and
the Earth ...•• growing . Such strength and insight can
be gained from active involvement with Mother Earth!
Knowledge that can only be felt and inwardly heard,
beyond human words.
Now I sit in the morning sun upon the western part
of this continent. In this changed atmosphere , it is
easy to forget, easy to become passive and let Mother
Earth with her unlimited knowledge and opportunity,
her infiniteness, slip away.
I will continue to strive for my goal, which I hope
will always be just beyond my reach, forever expanding. My "environment" is wherever the River leads me.
A human being can be forever hopeful. I make sure not
to miss the new day's da~"!l ....•
Peace,
Celia Wissler
Central California
After seeing the cover picture on the fall issue
of K.atuah, my lady and I went to the Joyce Kilmer
Memorial Forest. We thought that i f those two poplar
trees in the picture were still there, then we would
find the bodies of the chestnut trees there, too.
Sure enough, lying behind those two old poplars
were three huge chestnuts. They were covered with
moss, and we could climb up on them and walk a long
way! It must have been amazing to see them standing.
Ralph Morgan
Webster, NC
There's plenty but there's
not enough to spill it
on the ground
when we work together
love will reach around
We are allies and
can i l l afford
to fight amongst ourcellves
we can ill afford
to fight amongst ourcellves
Take Heart ~
Will Ashe Bason
Travianna Farm
Check, VA
!<.ATl'..\H - page 26
Winter 1985-86
�On Swtday, Oc..tobe11. 13, 1985,
tfWi;ty-6.<.ve. people. came. toge.the11. 6011.
the. annua.l l<a.tLulh Fall Ga-theM.ng . We.
had a c.hanc.e. to .6 e.e. .6ome. 6ac.u be.h.<.nd
namu we. had known 6011. a long ilme ...
and we. had a c.hanc.e. to tatk wUh. ea.eh
othe11.. We. .&poke. abou:t oWtAe.l.vu .<.n 11.e.Wi.on to th.<..6 land:
_A._~:Jr
1t;~·~
.~-f
(J
":~'\
'
''
"I live down in Georgia. The land down there is so
poisoned, that we can't even be sure about the drinking water. I want to grow an organic garden , but a
garden can 't be certified down there, because there's
no telling what was put on the land when it was planted in cotton.
"We came up here to Katuah because the land seems
so much less disturbed. This seems like a powerful
place to get in touch with the land. 1 hope everybody
who lives here remembers how they are blessed and will
protect this land to keep it alive and healthy."
- Morgan
"For a long time I was looking inside myself for a
spiritual change and a spiritual experience. Now l
feel myself coming out, and I am moved by concern for
the Earth and her creatures. Once again I am feeling
earthiness. l think that now l need to bring my spiritual part to a practical level, working on the Earth,
being of service. In doing this, every thought we
think is important, because thought is creative . It
brings the spiritual down to the material level.
"Each of us has a purpose for being here. For myself, I want my actions to come from the heart. I
want to make permanent changes in others and in myself - changes that bring us toward unity, not separation.
"People and groups can teach each other. Every
little bit is illportant. I f we leave out anything,.
then it's not whole. I'• looking to see whole people
and a whole Barth. It's good to know a little bit
aore of ay purpose."
- Linda
"Looking around us we see ecological disaster, and
looking at our society we see a great spiritual void.
The two are interconnected. We can't ever be whole on
the spiritual level unless we are biologically well.
"For example: I don't like clearcuts. I heard once
that it takes 40 acres of trees to print one issue of
the N.Y. Times. Since then I haven't bought another
newspaper-:-r-go to the library if I want to see a paper. That may seem insignificant, but it's an exam;ie of an action moving from the spiritual to the
mental to the political realms."
- Donald
'
"This is an age of personal transformation. Our
personal change is a metaphor for the changes the
Earth and our universe are going through. l want to
learn and listen, a.nd translate these lessons into my
life and work. 11
- Les
"Those who care about life have to come together
to reinforce each other in a multitude of ways to make
us all strong enough to live through the coming changes. We must do thia if we are to survive as a species .
"We have to keep in mind that this culture is real.
It exists. It is not people, it is not a government.
It is an energy form, and it stands against everything we value.
"We need to be strong and dedicated . We need to
have the will to stay together, to keep our ideals,
and to make our visions happen. Otherwise it won't
happen. If we believe something, we have to eat that
way, think that way, live that way."
- Andy
" We need to have a positive dream, a positive
vision. We need to focus on that and head for it
straight as an arrow.
"Looking around me, I see others changing, and I
see myself changing. We need to take the world as it
is, the good with the bad, and, starting with this,
to make it new. We need to affirm a positive future
and our ability to create it. We need to affirm our
ability to dream."
- Judith
It
~
an .<.Mpi.11..i.ng da.y •••••••
Le.t' .6 aU 06 U6 ge.t .toge.the.11. 60.I!. the.
Katful.h Sp!Ung Ga-thell..<.ng. See. you the.n!
#"
"-~TUAH - page 27
Winter 1985-86
�cfReLes
cle, I began with small stones and
sticks that I stuck in the ground at
the right time on the right days.
Later when I found a good rock and I
had the time, I'd haul it back there
and stick it in.
"This is the most primitive way
of making the simplest types of observations. It is now known that the ancient Europeans could predict eclipses by watching the moon. This is remarkable, because the key to predicting an eclipse is a slight wobble in
the moon's orbit, and this wobble is
visible only every 9. 3 years when the
moon is at the northernmost and southernmost points of her orbit. These
people were considered illiterate!
Bow could they have kept that information long enough to establish a repeating pattern of observations?"
THE PATIERNS IN NATURE
The stone circles acted as a
bridge between the Earth and the sky
for the early peoples. l:lumankind is
ever searching for patterns. It seems
to be in our nature to seek out the
order in our ever-changing world. In
their role as astronomical observatories, the rock monuments_pass on to
us the excitement the ancients felt
in discovering the cosmic order in
the movements of the heavens.
"At one time," said Lylich, "when
it turned winter, people didn't kn.ow
if it was going to be spring again or
ot. But when they could look at the
sun, and see it turn back, they could
say, 'Look! It ' s following the same
pattern it did last year!', and
they'd know everything was going·
long alright.''
(continued from p. 5)
There is also a power in the
Earth. Whether physical and/or spiritual it is capable of turning dowsers'
rods or making an electromagnetic
charge measurable on a gaussometer.
The Cherokee Indians of Katuah were
aware of this and recognized sacred
sites that were sources of spiritual
•power here in this land (see page 11).
It is said that th~ standing stones
of pre-Celtic Europe were also conductors for this mysterious Earth energy,
sometimes called the "dragon power"
and symbolically represented on the
great stones by spiral designs chiseled with great care onto so many of
the monuments.
It is surmised that this power was
readily perceptible to the ancestors
through senses that we have lost to
civilization, and that generating
and using this energy was a central
feature of the ceremonies and rituals
held at the sites.
"I hear stories," said Lylich,
"of people who touch big standing
stones and feel a tingle or a shock,
or who ·lose their balance and fall
to the ground. There are also stories
of strange electromagnetic effects or
weird weather associated with them.
"No one has told me that they
have felt that in our circle. Mostly
what I feel is a solid, massive,
rooted-in-the-Earth, basic-type feeling. Maybe that's what we need today."
This could very well be so, The
movements of the heavenly bodies,
which so transfixed the old ones, are
now proven and documented to the point
of being commonplace. But the connection to the Earth that the old ones
took for granted is only now being rediscovered by Mother Ela's children.
Perhaps by helping us to remember,
the stones are helping in a healing.
"Making this megalithic stone
circle was slow, but it wasn't difficult," said Lylich. "The time was
right and it felt like we were moving with a flow of something already
happening.
"The number four is a sacred
number to the Cherokees, and it seemed to be important in the construction of this circle . I was 40 last
year when we built it, and that was
the 400th year of European settlement
in North America--dating from the lost
colony of Manteo. It was also the
444th year since DeSoto's expedition
in 1540, which was the first time
white people penetrated these mountains.
We have had our way with this con-·
tinent for 400 years.The four directions, the four seasons, the four
rounds of a sweat lodge; 1n many ways
the number four signifies a completed
cycle. I think it means that we've had
our time here, and that now it's time
for something else to happen.
"It's time for a change 1n our attitude. We've been screwing it up for
400 yef.rs, maybe now it ' s time to
straighten it back for 400 years.
That ' s about how long it would take to
restore the wild places the continent
had when we first approached its
shores."
RESOURCE READING: Earth Magic by
Francis Hitchings (Wm. Morrow &
Company, New York City, 1977)
- D.W.
Ly.Uch (;)[.(tba.wtL may be cont.ac.te.d
tlvt.ough Ka;tUah; Sox 873; CuLlowhee,
NC 2872;--
Pmvidin~ Pen<>n.1l Sttvicc
Allin~ Your Boal< N..,.U
704.264.5866
In Speciali:od Fields
Books Q,.J
ThingsL~ ...
GARY HEMSOTH
!loolutlJ..-
?08 Blowu>g Rock Road
Boone, Nonh Camlonn Ul607
A \'ARIF.TY OF
WHOJ.F.Sot!E BAKED
coons
SOI AH PllOUlJCTS WAIER ANALYSIS
RAN UAL l C lANIER
704 293 5912
:{AITAH -
page 28
llWY. 101
Rf. 68 BOX 125
CULLOWllEE, NC 28723
Winter 1985-86
�WINTER SOLSTICE-YULE The
longest night, light is born. This
is a time for community earth ceremonies and celebration. See Kat6ah
issue 06 for a suggested Winter
Solstice Earth ceremony.
CULLOWHEE, NC
"The G eat Forest: An Appalr
achian Story," ongoing through January 6, 1986. At The Mountain Heritage Center.
17
ASHEVILLE, NC
Dr. H. Ray Evers of the Evers
Clinic, Cottonwood , AL, one of the
most successful institutions offering alternative medical treatment
in the country , to speak on "Holistic Healing and Freedom of Choice"·
UNC-A, Humanities Lecture Hall· '
7:30 pm.
'
19
ASHEVILLE , NC
Christmas Caroling at Craggy
State Prison. Bring flashlights,
songsheets provided. Parking limited
Please carpool. (ABCCM Jail and
Prison Ministry). 7-8 pm.
HOT SPRINGS, NC.
Southern Dharma Retreat Center
will sponsor a 7-day meditation retreat, which will be led by John
Orr, a former Buddhist monk who now
lives and teaches in the DurhamChapel Hill area of N,C. The retreat
will cost $190., which includes all
meals and lodging. For further info
call 704-622-7112 or 704-254-1351.
28
3
BLACK MOUNTAIN, NC.
David Wilcox-original and
traditional folk tunes. Exceptional
guitarist, storyteller , singer and
songwriter. McDibbs, $2.00 9pm ,
16
BLACK M1'N. 1 NC .
Harriet Witt Miller-slides on
Halley ' s Comet, McDibbs, $2.00,
9pm , Children free , No smoking.
18
ASHEVILLE , NC.
Martin Luther King, Jr. prayer breakfast. Key speaker-Shirley
Chisholm. Call 253-37ll
FEBRUARY
28
ASHEVILLE,NC.
A concert in the Great Hall
by The Community Chorus of UNC-Asheville. Free Admission. Grove Park
Inn.4:00-5:00 pm.
BLACK HISTORY MONTH For
event info, call Y,M.I. Cultural
Center (704) 252-4614
29
2
CANDLEMAS-the light quickens.
GROUNDHOG DAY
7
MARS BILL, NC.
ASHEVILLE, NC.
A concert in the Great Ball
by The Asheville Junior Symphony .
Free Admission. Grove Park Inn.
4:00-5:00 pm.
•
Opening night of The G e.s t
r
Forest: An Appalachian Story Exhibi
at Rural Life Museum. Public Showing Feb . 8-April 29.
9
HALLEY'S COMET reaches perihelion .•. its closest point to the
sun. Earth, though , will be on the
opposite aide of the sun from Balley' a Comet so it will be impossible for us to see it.
Dr. Robert A. Resnick
CHIROPRACTIC PHYSI C IAN
MARCH
..;....we/ve,, now
l'Y\oved to
01.At"' Y\CW
off1ve .....)(
NATURAL FOOD STORE
& DELI
CELEBRATING OUR 10th YEAR
'3'3S Me-vv imon Ave.
Ashe.vii le NG z~eo1
(704 ) 255. 6333
160 Broadway
Ashev ille, N.C. 28801
Open 1 Days A Week
Monday • Friday
(704) 253-7656
9:00 a .m. · 8:00 p.m.
Where Broadway
Meets Merrlmon
And 1
·240
9:00 a .m. · 6:30 p.m.
Saturday
Sunday
1:00
.m. · 5:00 .m.
2-15 WOMEN'S HISTORY CELEBRATION
Events at UNC-Asheville ( cal
(704) 258-6588) and A.S.U., Boone
( call (704) 262-2170) & elsewhere .
8-21 HALLEY ' S COMET. Look south
in the sky before sunrise.
18-25 CENTRAL AMERICA WEEK For
program info, call (704) 252-9167
21-23 BOONE , NC.
Appalachian Studies Conferenc
Center for Continuing Education ,
Appalachian State University ,
herbs , na tive pla nt s, pere nnials,
flowers, fruit trees, bulbs,
bedd ing pla n ts.
80 Lakeside Drive
8/ IOl hs of a mile from Hdrdee'!>
in Franklin, N.C .
fo r informdlion call 524·3321
M ALAPROP'S
BOOKSTORE/ CAFE
BOOKS -
CARDS -
RECOROS
81 H4YWOOO ST. ASHEVlllE. NC 29801 704-254-8734
KA7f A - pa ge 29
H
Winter 1985-86
£
�LIFE DESIGN: A counseling/consultant
service; addressing communication ,
cooperation and a centered, focused
approach to ENJOYING your life!
Group Workshops , Individual and Family Sessions. Located at 5 Ravenscroft ~. Asheville. Phone Cat Gilliam
at 254-8140 or Lorra Streifel at 2535575.
RURAL SOUTRERN VOICE for PEACE
(R.S.V.P.) is a network of people
in rural/small city communities
in the Southeast who are working
to build the nonviolent alternative systems and lifestyles that
can bring peace to our world.
Publishes RSVP Newsletter. More
info : RSVP, Rt 5 Box 335, Burnsville , NC 28714
NICARAGUAN COFFEE. Delicious,
roasted coffee beans or ground
coffee available for $6.00 a lb.
Contact: Steve Livingston (704)
257-3019
IN 17th YEAR OF PUBLICATION, Akwesasne Notes is a Journal for Native
and Natural Peoples, covering world
events which effect indigenous peoples. For subscriptions or tax-deductible contributions: AKWESASNE
NOTES, P.O. Box 196, Mohawk Nation ,
Rooseveltown , NY 13683-0196.
liEADWATERS: What is your experience with water? Would you share
your experience in your own means
of expression (poetry, story, dance, music) for a performance and
recording to explore and celebrate the beauty and purity of the
mountain headwaters? We will focus
on water in all its aspects-our
goal is harmony. If you would like
to be in a core group to create
this production, contact Bill Melanson, P.O. Box 628, Asheville, NC
28802
T'AI CHI , a philosophy you can
dance to. Mondays 7:30-9:30 pm
at 70 Lexington Ave . Asheville
with Harold Miller.
APPALACHIAN GINSENG COMPANY. Stratfiied Seeds, Seedlings, 2-5 year old
Roots. P.O . Box 547 , Dillsboro ,NC.
28725
ALTERNATIVE METHODS for controlling
garden pests- send $2 . 00 to Joe
Armstrong, Rt. l,Box 121 , Bardstown , KY. 40004 .
If you have experience with methods
of pest control that do not rely on
synthetic pesticides, send your contributions to the "Alternative Methods
of Pest Control" list being compiled
by Joe Armstrong. Copies of the list
available for $2.00 and a long SASE
from address above
SELF-RELP CREDIT UNION has now
opened a branch office in Western
North Carolina through the State
Employees Credit Union system. For
more info: Write: S.R.C.U., P.O.
Box 3259, Durham, NC 27705, Or go
by: State Employees Credit Union,
200 All Souls Crescent, Asheville,
NC/telephone: (704) 274-4200
We are makers of Bamboo Flutes, Each
of our flutes is capable of a twooctave range. They are electronically
tuned, burnished, and lacquered. For
prices and more information, write:
Wood Song
Rob Yard
Route 3, Box 120-3
Floyd, VA. 24091
BACKROADS TOURS - A 32 page collection
of self-guided motor tours through the
rural areas of the Virginia Blue Ridge
-$2.75
Laurel Publications
Route 1
Meadows of Dan , VA
24120
WEBWORKING is free.
Send submissions to:
Katuah
P.O.BOX 873
CULLOWREE, NC
28723
·waterman
ram pumps
Q
I
,t
•
..
•
I
•
~age,
>
1\~ll~I
~a-Wr~
I
... ,
'
I
t - •
•
I
'
I
T -SHIRTS
E:1c h ori11 i n;il
••
lf@~ia:n
hand screened in 5 colors
on lhe line~l 100%
pre-shrunk cotton
PaY
"why
to pump water when a
ram pump wiil do it for free ?"
Send for free brochure
C. Hollifield
355 Cedar Creek Road
Black Mountain, NC 28711
(704) 669-6821
~
'<ATI:..\H -
page 30
short a nd long sleeve t·shirts.
I
Sho11 Sleeve •1 ppcl S&P C/f£CJ<.H.a,"'41( I
0
1
CNA lt<;c 11"
J ong Sf'eve indudes h owlc leol hers b eorpow')
' M r p d. Nome
Ad dress _ _ _ _ _ _ _ _ _ _ __
f
l ong Sleeve
Bloclc Beor 0 Silver 0 Ton 0 White Phone
Moslercord Viso t1
Red-Tniled Howle 0 Ec111 0 SilvN O Too Mallle· Rld10Rtmoodl•~"'''
E-,.-p-d-:-n_l_ _ __ _
. e
1033''> 911s... Rd w , ....111 •• lfr.7Al~R
..
•
Shor!
long
S·M· l ·XL
n 1><11•56 JOOJ
or wnle for brochure
0
0
Winter 1985-86
�OUR ERROR
We neglected to put the by-line on
the excellent article on "Acorn
Bread" in the fall issue of Katuab.
The article was written by S~
·Bear - herbalist, counselor, and
co-director of the Pepperland Farm
Swi:lit.sfi 8 Degi .:l>l11xk .JJ(ai.."1;1'
~i~ 8 1'.Jfaril!J 13afa11ct1~/
Cerrffi£cl
Camp.
628-1537
GET BACK! ISSUES OF KATUAH
ISSUE TWO - WINTER 1983-84
ISSUE SIX - WINTER 1984-85
Yona • Bear Hunters •Pigeon River
• Another Way With Animals • Alma:
Poems • Becoming Politically Effective • Mountain Woodlands •
Katuah Under The Dril l • Spiritual Warriors
Winter Solstice Earth Ceremony •
Horsepasture River • Coming of
Light • Log Cabin Roots • Mountain Agriculture-The Right Crop•
William Taylor • Forest's Future
ISSUE SEVEN - SPRING 1985
ISSUE THREE - SPRING 1984
Sustainable Economics • Bot
Springs • Worker ownership • The
Great Economy • Self Help
Credit Onion • Wil d Turkey • Responsible Investing • Working
In The Web Of Life
Sustainable Agriculture • Sunflower_, • Human Impact On The
Forest • Childrens ' Education •
veronica Nicholas : Woman In
Politics • Little People •
Medicine Allies
ISSUE EIGHT - SOMMER 1985
ISSUE FOUR - SOMMER 1984
Celebration: A Way of Life•
Katuah 18,000 Years Ago • Sacred
Sites • Folk Arts in the Schools
·Sun Cycle/Moon Cycle • Hilda
Downer• Cherokee Heritage Center• Who Owns Appalachia?
water Orum • Water Quality • Kudzu
• Solar Eclipse • Clearcutting •
Trout • Going To Water•Ram Pumps
• Microhydro • Poems: Bennie Lee
Sinclair, Jim Wayne Miller
ISSUE NINE - FALL 1985
ISSUE FIVE - FALL 1984
The Waldee Forest • The Trees
Speak • Migrating Forests •
Horse Logging • Starting A
Tree crop • Orban Trees •
J.\corn Bread • Myth Time
Harvest • Old Ways In Cherokee •
Ginseng • Nuclear Waste • Our
Celtic Heritage • Bioregionalism
Past, Present, And Future • John
Wilnoty • Healing Darkness •
Politics Of Participation
I
KATUAH: Bioregional Journal of the Southern Appalach ians
B~x 873;
Cul l owhee, N~rth Carolina 28723
ORDER FORM
For more i n fo : call Marn ie Muller (70 4) 252- 916 7
Name
Regular Membership ••• • • $10/ yr .
Sponsor • • .••••..•• •• • •• $20/ y r .
Contr ibutor • • . • •• ••• ••• $50/ yr .
Add r ess
Enclou .d .i4 ,
.t~.l.4 t66o~t
c ity
Area Code
State
Zip
$
4n
txt~A
.to 9.ivt
bo o4.t
Back Issue s
Issue 2
Issue 3
Issue 4
Issue 5
Issue 6
Issue 7
Issue 8
Issue 9
@ $2 . 0 0 = $
@ $2.00 .. $- @
$2.00 =
s--
@ $2. 00 • $- -
@ $2.00 •
@ $2 . 00 @ $2 . 00
@ $2.00
TOTAL PRICE •
postage p a id
$-$=
$
$==
$_ _
I can be a local contact
peraon for m area
y
Phone NUilber
KA rf AH - pa~e 31
Wint er 1985-86
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, Issue 10, Winter 1985-1986
Description
An account of the resource
The theme of the tenth issue of the <em>Katúah Journal</em> is on holistic healing, folk medicine traditions, and sacred places. Authors and artists in this issue include: Meridel LeSeur, Kate Rogers, Barbara Reimensnyder, Marlene Mountain, Stephen Knauth, Douglas A. Rossman, Nancy-Lou Patterson, D. Massey, David Wheeler, Roger Stephens, Richard Ciccarelli, Diannah Beauregard, J. Linn Mackey, and Karen Paquette. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-1986
Table Of Contents
A list of subunits of the resource.
Medicine Traditions Near Home.......1<br /><br />Kate Rogers and Her Mountain Medicals.......3<br /><br />Circles of Stone.......4<br /><br />Internal Mythmaking: An Interview with Marlene Mountain.......6<br /><br />"This is Heresy!" Holistic Healing on Trial.......9<br /><br />Two Poems by Steve Knauth.......10<br /><br />Cherokee Mythic Places.......11<br /><br />The Uktena's Tale.......15<br /><br />Crystal Magic.......19<br /><br />Good Medicine: "What Makes a Place Sacred?".......20<br /><br />Review: Deep Ecology.......21<br /><br />Natural World News.......22<br /><br />"Dreamspeaking".......24<br /><br />Fall Katúah Gathering.......27<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Holistic medicine
Alternative medicine--North Carolina, Western
Art Therapy
Visions
Herbs-Therapeutic use--North Carolina, Western
Dream interpretation
Sacred space
Stone circles
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Acid Deposition
Appalachian Mountains
Appalachian Studies
Black Bears
Book Reviews
Cherokees
Children's Page
Earth Energies
European Immigration
Folklore and Ceremony
Good Medicine
Habitat
Hazardous Chemicals
Health
Katúah
Pigeon River
Plants and Herbs
Poems
Radioactive Waste
Sacred Sites
Turtle Island
Water Quality
Women's Issues
-
https://omeka.library.appstate.edu/files/original/b7c30c6ce7c5fb288b9fbaf8533bfb00.pdf
e4fb1233504bfc8d0f823864df5a94b2
PDF Text
Text
ISSUE 19 SPRING 1988
$1.50
BIOREGIONAL JOURNAL OF THE ~OUTHERN APPALACHIANS
�©~
Postage Paid
Bulk Mail
Permit#18
Leicester, NC
28748
P.O. Box 638 Leicester, NC Katuah Province 28748
ADDRESS CORRECTION REQUESTED
�The Perelandra Garden ...... 3
Spring Tonics .............. 6
Rooting Blueberries ......... 7
"First Dogwoods"
a poem by Michael Hockaday .... 7
Gardens of the Blue Ridge .... 8
A Visit with Granny:
An lnterVlew with Carolyn Port ... 1O
Flower Essence ..... . ...... 13
The Origin of the Animals:
Plants have been in
communion with the human
species for thousands of years.
Only recently with the advent of
the mechanical age have we
relegated them to muteness.
a story by Clyde Hollifield . . . . . . 14
''Sacrament,"
"Rain Has Come Again:"
poems by Janeice Ray ......... 15
Good Medicine: "Power" .... 16
Be A Tree .......... ...... 17
Natural World News ........ 18
Drumming:
Letters to Katuah .......... 22
A Children' Page . .......... 25
Events ... .. .............. 28
Spring Gathering ........... 29
Webworking ............... 30
In the past, plants have
shared their information with us.
They have told us which of their
species is good for medicines,
for healing, for food, for making
musical instruments ... They have
whispered songs to our ancestors
...and poems. They have sent
dreams our way...and visions.
We share a sacred bond with
plants. Our "world" depends on
their world. Even from the
beginning, photosynthesis was
essential in allowing our
species to eventually occur.
Today, sharing the earth's
atmosphere...exchanging oxygen
and carbon dioxide with each
other... reflects how intimate our
connection is. In fact, at the
heart of the relationship is
"exchange".
We receive nourishment from
plants ... not only for the physical
body, but also for the psyche.
They daily reveal to us visions
of rootedness, stillness ...
vibrancy and life.
The plant world holds the
memory of what a bioregion
is...what it looks like in its
wholeness. By listening to the
plant world, we can tap our own
underlying sense of what this
region could be... how to
re-inhabit Katuah.
As we begin to become more
conscious, we see how power and
creativity can be used to enhance
and celebrate the heartbeat of
the ecological processes here
rather than disrupt or destroy it.
The plant world can participate
in a vital way in this
internal reawakening . Plants
can partner with us as we
explore integrating the human
species into the ecological
symphony of this place.
Whether in a garden, in a
grove...or in wilderness, we can
begin to develop a co-creative
partnership with plants, where
once again, they speak to ~
�EPlTORTAL STAFF THIS ISSUE;
Scott Bird
Christina Morrison
Mamie Muller
Jack Chaney
Sam Gray
Michael Red Fox
Sally Mander
Manha Tree
Rob Messick
David Wheeler
THA NKS TO: Julie Gaunt. Ellen John, Brooks Michael,
Judith Hallock, Tom Hendricks, Kathleen Mclaughlin, Karen
W.i1.ldns-Deckct. Susan Laird, Chip Smi1h, Joe Roberts, John
Peuie, Manha & Dean, and Cclo Communi1y.
Cover: Manha Tree
Invocation: Rob Messick
EPTTORTAL OEFTCE nos ISSUE:
Worley Cove, Sandymush Creek
THE SOUTHERN APPALACHIAN BIOREOION AND MAJOR EASTERN RIVER SYSTEMS
PRINTED BY: Sylva Herald Publishing Co., Sylva, NC
WRTTEUSAT:
TELEPHONE:
(704) 683-1414
KiWah.
Box 638
Leicester, NC
Katuah Province 28748
Diversity is an imponan1 elemeni of biorcgional ecology, both
nn1urol and social. In line with this principle, KatCiah tries IO serve as a
forum for 1.he discussion of regional issues. Signed articles express only
the opinion of the authors and are no1 necessarily lhe opinions of the
KatU/Jh editors oc staff.
The lniemal Revenue Service has declared KaJiia.h a non-profi1
organizatioo under section SOl(cXJ) of the lntcmal Revenue Code. All
conuibutions IO KaJliah are deduclible from pcrsooal income 13X.
Let !he center of the earth
Be my heart
Aod the laod be mv shell
Let the soil be mv cells
Aod the rock be rrrv bo!la
U!t the water be my blood
The ocean be my pulse
And a• rivers be my veins
Let the atmosphere
Be mv bream
And the seasont be my senses
As the spirit lives
Let its growing bring a change
Aod plant the seed of its continuance
For all things will return
To the elements from which they come
In
being
one
Sl'ATEMENTOF PURPOSE
Here in the southern-most heartland of the
Appalachian mountains, the oldest mountain range
on our continent, Turtle Island; a small but growing
group has begun to take on a sense ofresponsibility
for the implications of that geographical and
cultural heritage. This sense of responsibility
centers on the concept of living within the natural
scale and balance of universal systems and
principles.
Within this circle we begin by invoking the
Cherokee name" Katuah" as the old/new name/or
this area of the mountains and for its journal as
well. The province is indicated by its natural
boundaries: the Roanoke River Va.l/ey to the north;
the foothills of the piedmont area to the east; Yona
Mountain and the Georgia hills to the souih; and the
Tennessee River Valley to the west.
The editorial priorities for us are to collect
and disseminate information and energy which
pertains specifically to this region, and to foster the
awareness thaJ the land is a living being deserving
of our love and respect. living in this manner is a
way to insure the sustainability of the biosphere and
a lasting place for ourselves in its continuing
evolutionary process.
We seem to have reached the fulcrum point of
a " do or die " situation in terms of a quality
standard of life for all living beings on this planet.
As a voice for the caretakers of this sacred land,
KalUah, we advocate a centered approach to the
concept of decentralization. It is our hope to
become a support system for those accepting the
challenge of sustainability and the creation of
harmony and balance in a total sense, here in this
place.
We welcome all correspondence, criticism,
pertinent information, articles, artwork, etc. with
hopes that Katfuzh will grow to serve the best
interests of this region and all its living, breaJhing
members.
- The&Utors
KATUAH - page 2
SPRING - 1988
�'The Pere.Candra Clarden: Cooperation JJi,th N atu.re 'LnteUU}ences
It is in a garden that we have a special opportunity
to enter into a purposeful relationship with the Earth
and its creative energies. MachaeUe Small Wright has
been working with these energies in her garden in a
specific, conscious way for over a decade. She refers to
them as "nature intelligences."
Machaelle's garden, called Perelandra, lies a few
miles east of the Shenandoah Valley in Virginia.
Perelandra, meaning "of the heart", began as a small
family homestead and has now grown into a nature
research & learning center. There, she teaches
co-creative gardening, produces flower essences, and
publishes books and tapes based on her experiences.
Machaelle's first book, Behaving As If The
God in All Life Mattered (1983), is an
autobiographical account of how she came to garden in
cooperation with nature intelligences.
From Behaving As If the God in All Life
Mattered:
...One evening in early January 1977, I walked into
the woods and announced in a loud, clear voice, "...I
want to work with devas and I want to work with nature
spirits. I invite all of you to make yourselves known to
me. I am ready to learn from you."
Then I left the woods, returned to the house, put
myself into meditation and waited.
At the time of "my declaration," I didn't know what
I was doing. But years later, l realized that I had used a
oercmony to ground a shift that was taking place in me.
Ceremony is a physical vehicle used to ground energy
from a higher level, thereby giving it form and greater
accessibility to the people involved in the ceremony. It's
a tool designed to give clarity and form to energy. To
accomplish this, we use special settings, actions, words,
music... whatever is appropriate. On that night in
January, I moved through a ceremony. I made a clear
decision about what I wanted. I chose the woods as my
setting. Then I moved through a seric:s of physical
actions via the use of words. I stated my mtent Clearly
SPRING-1~88
and simply. I invoked to myself what I felt I would need
to carry out my intent. Then I scaled my declaration by
physically acting on it -- by going into meditation and
opening myself to whatever was to happen next
The response was immediate. In fact, I. had the same
experience that Dorothy Maclean had at Fmdhom when
she first connected with devas. I had a "crowd of voices"
coming at me, all talk:ing at the same time - all telling me
that it was "about time." I connected in with them and
found that they had been waiting for this for some time. I
remembered that in the Findhom book, when Dorothy
described this experience, she said she simply asked the
devas to speak to her one at a time. Having nothing to
lose, I tried the same thing. Much to my ama~ment,
they responded instantaneously. And from that pomt on,
I received one devic voice at a time.
Behaving was followed in 1987 by The
Perelandra Garden Workbook: A Complete
Guide to Gardening with Nature Intelligences.
This book is a step-by-step manual for anyone wishing
to develop a relationship with the devic levels and
nature spirits. In this excerpt, Machaelle describes her
understanding of these presences and their distinctive
characteristics.
From The Perelandra Garden Workbook:
... "Deva" is a sanskrit word meaning body of light.
This has little correlation with what I experience when I
am open to the devic level, but I accept the word. The
devic level is the architectural dynamic within nature. It
is the force that formulates every individual aspect of
form on Eanh. It is the creative force which determines
the size, color, shape. weight, texture, taste, life cycle,
and requirements of all form, all of nature. Each form
has inherent in it its own deva. There is, for example, the
• continued on Delli pqc
Editots' Note: In her book:s, Machacllc baa chosen to follow lhe conventional
mode of grammar, ic. "he" ralher lhUI "1/he" or "one"; "mankind" ralher lhUI
"bwnankind"; etc. Becauac lhc pusagca cc diJcct excap!S. we have left them u
they arc.
- continued on next page
--·KATUAH - page 3
�Deva of Soil, the Deva of che Shasta Daisy, the Oak Tree
Deva, the Carrot Deva. Each deva holds, as in a
computer bank, all the specific information relative to its
form. It also holds the information pertaining to how its
individual natural form fits into the grand scheme of
things both on Earth and within the universe. If there are
to be any physical changes made -- for example,
changing carrots from the color orange to pink - they
must be made within the devic level in order to maintain
natural balance. Change made through the pure will and
desire of us humans disregarding the devic dynamic is
called "manipulation" and results in a weakening
imbalance and becomes part of the ecological disaster we
are experiencing...
...There is another distinguishing feature about
nature spirits that will help you understand them and the
differences between them and devas. Nature spirits are
regional. Although I do not have a phalanx of little
people visible in the garden, I do have my group of
nature spirits who are connected to this land and what is
happening here. Your connection will be with your own
group. They are an intelligent reality that is individuated
enough to be connected with specific geographic areas
on Earth. Devas, on the other hand, are universal in
dynamic. When I contact the Carrot Deva, I touch into
lhe very same intelligent reality someone in China would
touch into when making the same contact.
...Here is my understanding of nature spirits.
In Behaving .... I referred to nature spirits as the
blue collar workers within the realm of nature
intelligence. I still hold to this imagery today but feel it is
simplistic. My work with the nature spirits has
convinced me that they are truly masters of
understanding and working with the concept of bringing
spirit into matter, energy into form. They tend to the
shifting of an energy reality which has been formulated
on the devic level and assist the translation of that reality
from a dynamic of energy to form. In short, they
constantly work with the principle of manifestation on
Earth. They also function in a custodial capacity with all
that is of form on the planet. That is, when not interfered
with by us humans, they tend to the care and needs of all
physical reality, assuring perfection within form. ..
Machaelle depends on a systematic communication with the devas and nature spirits to inform
her about every aspect of the garden, including what
plants go in which locations, soil preparation, and how
to deal with insects and animals. She consistently
affirms that "the backbone of the Perelandra garden is
communication."
From The Perelandra Garden Workbook:
.. .I happen to be someone who feels deeply that this
communication is possible for everyone. We are talking
about a natural partnership between humans and nature
and it is not meant to be exclusive. It only stands to
reason that there be simple ways for us and nature to
communicate with one another. There have to be
language frameworks that are just waiting to be
developed.
I see the communication problem as being similar to
the problem that arises when you are faced with someone
from another country who speaks a language that is
completely foreign to your ear. There isn't one sound
they are making that strikes a familiar note. We can back
off the situation and say, ''This is impossible." Or we
can tackle the situation together with the other person,
begin to learn each other's language, and devise
additional techniques for communication.
This is what I've done with nature. I've worked to
develop techniques which we can use for the purpose of
sending and receiving information. And it's not difficult.
In fact, it's embarrassingly simple. But that's as it
should be.
The workbook gives complete instructions on
how to use the form of communication that Machaelle
has found to be most effective - kinesiology. In the
following passage, she explains the principles of this
technique.
From The Perelandra Garden Workbook:
...Simply stated, if a negative energy (that is, any
physical object or energy vibration that does not maintain
or enhance the health and balance of an individual), is
introduced into a person's overall energy field, his
muscles, when having physical pressure applied, will be
unable to hold their power. For example, if pressure is
applied to an individual's extended arm while his field is
being affected by a negative, the arm will not be able to
resist the pressure. It will weaken and fall to his side. If
pressure is applied wl\ile being affected by a positive, the
person will easily be able to resist IUld the arm will hold
its position.
To expand on a more technical level, when a negative
is placed within a person's field, his electrical system
(the electrical energy grid contained within the body) will
immediately respond by "short-circuiting," making it
di.fficll]t for the muscles to maintain their strength and
hold their position when pressure is added. When a
positive is placed within the field, the electrical system
holds and the muscles are able to maintain their level of
strength when pressure is applied.
Original Drawings by Kore Loy McWhirtt:r
SPRING - 1988
�This electrical/muscular relationship is a natural pan of
the human system. It is not mystical or magical.
Kinesiology is the established method for reading their
state of interaction at any given moment. It is most
commonly used today by wholistic physicians,
chiropractors and the Touch for Health people.
What does this have to do with "hearing" information
from the nature spirits and devic levels, you ask. Simple.
If you ask a question using the yes/no format, they can
answer your question by transferring a yes (positive) or
no (negative) into your energy field. Then you read the
answer by testing yourself using kinesiology...
For good communication, Machaelle emphasizes
being outside in the garden space, achieving an inner
quiet, and vocalizing one's requests. She then affirms
the importance of asking simple, precise questions and
being willing to act on the information and ideas
received...even if they challenge one's conventional
concepts.
The workbook provides detailed information on
how to formulate these questions. It also includes many
insights and practical tips that Machaelle has gained
from her own experience in the garden.
From The Perelandra Garden Workbook:
...It has been over ten years since I began gardening
under the tutelage of these nature intelligences and the
result has been a garden in which all inhabitants, be they
animal, mineral or vegetable arc truly compatible with
one another. Each member of the garden enhances the
health and well being of all the others. And this includes
the bugs. The garden is inclusive, not excl usive. I do
nothing for the purpose of repelling. The focus is to
create a balanced, wholistic environment in which all
within that environment arc enhanced. The results are not
only more food than I know what to do with, but also
food that has contained within it a very high level of life
energy - light.
...The Perelandra garden thrives because of the
approach I have been taught and the underlying
consciousness and reality that motivates the approach.
What l'm going to describe to you in this book docs not
fit comfonably into the recognized notions of tradition,
logic or even sanity. Be that as it may, it works. And
that's what drives traditional gardening thinkers a little
nuts. Everything you know which has gone into
establishing your sense of order, stability and balance, in
other words, logic, both in your garden and your life
away from it, will be constantly challenged. For you see,
this gardening is, in fact, a metaphor for the whole of
life. As you change how you approach the garden, you
will, in turn, change the very fabric of how you
approach your life.
'"~7~,.....~~t
In addition to the specific information that
Machaelle obtains through kioesiology, she also
receives more extensive messages from the nature
intelligences. In both books, she includes these
messages that have deepened her understanding of
herself and her garden. (1be devic voices are indicated
by italics.)
From Behaving As If The God in All Li/e
Mattered:
... As each deva came into my awareness, 1 noticed
that there was a slight shift in vibration, that each had its
own vibration. After awhile, I could recognize which
deva was entering my awareness. This led me to develop
tho ability to call upon specific devas by "aiming" my
awareness for the deva's own vibratory pattern...
Overlighring Deva ofthe Garden
We urge you to join our creative process. When you
planr a seed, invoke the deva and nature spirits connected
with that seed. The seed is the door between you and the
various energies that are drawn rogether on the devic
level and cared/or by the nattue spirits. Once you have
planted the seed, put our the call for the deva to draw
together all the individual energy components of that
variety. Ask that the natwe spirits receive the energies
and, in essence.fuse them to the seed. The seed contains
the potential of the plant's perfection. The grounding of
the plant's energy into the seed activates that potential
and transfonns it inw reality. As you call the energy into
form, see its energy channel wuch into the seed as it is
growuled by the nattue spirits.
By joining in our creative process in this manner,
you will begin to see the importance of worldng with the
nature energies with clarity. We urge you to plant the
garden in this new way and see the difference yow clear
panicipatkm as a co·creative partner with us makes i11 the
germi11arion ofthe seeds and the qualily ofplant growth.
· continued on page 24
KATUAH - page 5
�dandelion can be used throughout the growing season. but
to avoid bitterness you need to look for new growth and
young plants.
Spring Tonics!
The docks, dandelion, roostard, sorrel and lamb's
quarters can all be used as cooked greens. V- 0/ets can also
1
be cooked, but I have never bothered. They are too good
raw. When cooking greens it's best to pid< a lot because
they cook down. Most can be thrown into boiling water and
cooked, but dandelion leaves should be started in cold
water and brought to a boH.
by Lucinda Flodin
A s I sit poring over seed catalogues, looking for
bargains on untreated, non-hybrid seeds, scheming and
dreaming my gardens. plotting crop rotations, remembering
ga"tr:Jens past, wishing gardens future. feeling in my rooscles
the reminders of turning spring soil - I remember a time not
too long ago when I thought one could not have food
without the hard work of digging, planting, and weeding.
Lamb's Quarters
M ind you, gardening is work I love, especially in the
springtime, but in recent years I have disct:Jvered the joy of
foraging for wild foods, food that is Earth's gift - available at
the cost of some study and a walk in the sunshine (although
some plarts I hardly have to leave my door to find!). I feel a
wonderful balance when I take a break from the garden to
seek out a treasvred wild food which grew gloriously without
my help or work. It gives an insight into how the Earth
worlcS..... who, after all, really grows the food.
I start to forage early, pulling bad< snow looking for
that first new growth. By the time spring arrives •officially"
there is food abounding - rooch moffJ than I find in my garden
at that point. This is a time when mountain people tonic with
wild foods, knowing their health will be more vigorous year
round. It is a tradition worth embracing.
My favorite cooked green is poke, which roost be
cooked when young and tender. ff the stems are red or the
plant is over 12" high, it is too old, because it becomes
poisonous with maturity. The roots and the seeds are
medicinal, but they are poisonous and should be used under
the guidance of an experienced herbalist. Some folks will say
that poke should always be eaten cooked. I always do, but I
have seen ffJCjJes that cal for it raw.
Another fine cooked green, ff you don't mind the
hassle, is nettle, the stinging variety. Anyone who's ever
been caught in nettle knows the respect the plant requires.
Long pants, long sleeved shirt and heavy gloves are
necessary to gather and handle it until it's cooked or dried.
Repeated cookings, each in fffJsh water, get rid of the
stinging hails. It's a wonderful food rich in vitamins A and C
and high in protein. It is also a lot of wolk. I always gather a
bunch to dry for nettle tea in the winter.
There BffJ so many edib/8 plants and so many ways to
eat them. An old timer is a great ally in teaming local plants.
and theffJ are also many books that contain good pictures
and important information. I am fond of Foraging For Dinner
by Helen Ross Russell, Roda/e's Herb Book, and also the
Foxfire books. It is important to know your food plants,
because there are others which can poison you.
Early spring salads can begin with a base of sorrel
rumex and sorrel moxalis. Rumex sorrel can be eaten in great
quantity; moxalis sorrel must be eaten In small amounts to
avoid too much oxalic acid. Both have a slightly sour taste. I
add small amounts of the more bitter plants - dandelion,
cress, and the docks (yellow, curled, or burdock) - using very
young leaves because they get more bitter the bigger they
grow. I try to pick dock leaves before they have completely
unfolded. In early salads I also use leaf lettuce from my
greenhouse, and I add in violet leaves and flowers as soon as
I see them. Violets are also a favorite hiking food, a nice
munch while you walk.
Later in the spring saxifrage comes in season,
followed closely by lamb's quarters. a great salad green which
will carry you to the first frost. Late spring salads are also nice
with purslane leaves and shepherd's purse leaves. Dock and
Plantain
A nother way to prepare spring foods is green drinks.
Rll your blender with leaves • violet, plantain, mints,
dandelion, or other tasty greens (either singly or as a mix).
Cover with water and whiz in the blender until it is a pretty
green color. Strain and drink immediately.
I have heard that you should blend green drinks for at
least a minute, but that makes a powerful drink, which Is too
heroic and strong for most. When I use bitter plants In a drink,
I add a lot of mint to sweeten it. Some vegies like carrots w11
1
also sweeten the taste. Experimentation will lead you to the
tastes you like. Green drinks have become a standard In our
home when the children decide to hate green food. Then
they get a ChOice - they can eat a salad or drink a green drink •
it's the same great nutrition whichever they choose.
Ramps are a food which people either love or love to
hate. I love them - in moderation. The blend of onion and
garlic taste is a wonderful seasoner to food. A few ramps will
season a pot of beans or a mess of greens. Try them cooked
if you don't like the strong raw taste. Ramps are not only
good tasting, their lily·like appearance makes them one of
the prettiest plants.
Violet
KATUAH - page 6
illustrations by Ellen John
SPRING - 1988
�rooting blueberries
After a warm rain, when the darl< blue violets bloom,
the morel ~shrooms grow. They Jove old apple groves in
the fn!'Untams.....and they are the highlight of spring
foragmg. Morels are all one piece and they are hollow. f went
rooshrooming ona tifn8 with a neighbor to be sure I could
cfistingufsh the right kind, before I set off on my own. Morels
are fun to hunt, beause they hide In the undergrowth.
Sometimes one will appear beneath your feet, as though in
that instant it had magically popped to full growth. .... perhaps
by Will Ashe Bason
it did.
In my kltehen the best meal of springtime happens in
May when we have stir-fried rafTfJS, morel rooshrooms and
asparagus with a wild green salad. To me it's Thanksgiving
spring-style • knowing that each food is there because the
Earth grew It, and we were blessed to find it. We look forward ~
to it and celebrate It. The Earth Is good to us.
P'
Scientific classifications and vitamin/mineral information on
above mentioned plants:
Nettle (urt/ca d/oica) • contains almost all vitamins and
minerals necessary for human growth and health.
Vitamins A, C, 0, K. Calcium. potassium, iron, sulphur,
silicon, copper.
Lamb·~ quaners (Chimopodium abum) - contains calcium,
silicon, follc acid.
Dandelion (Taraxacum otricinale) ·contains vitamins A, 81.
82, niacin, C, E. Calcium, phosphorous, potassium,
magnesium and many trace minerals. The bast
at(angthener of tha liver.
Yellow dock (Rumu crispus) • Fully absorbable,
non-consllpating source of iron.
Burdock (Att:tium lappa) • Vitamin C, iron.
Watercress (Nasturtium ofrlcina/e) • contains Vitamins A,
81, E, calcium, phosphorus, potassium, magnesium,
Iron, manganese, flourine, copper, sulphur, Iodine,
zinc.
Plantain (P/anlago ma;or) - contains calcium, potassium,
sulphur
Sorrel (Rumex aa.tosa} • oontains iron.
Violet (Viola psp/lionacea) • contains vrtamin A, calcium
Shepherd's purse (Capsella bursa-pa. toris) - contains
s
calcium, Vitamin K. A great remedy for all bleeding
problems
Poke (Phytolacca amerlcana) • contains vitamin A. C,
calcium.
Lucinda Flodin lives a1 Moon Dance Fann in Hampton,
TN where she crea1es herbal health care products, Moon
Dance Farm Herbals. Moon Dance Farm, Rt. I , Box
726, Hampton, TN 37658.
First Dogwoods
Now I don't know what is going on.
These days I wale the fJBJds with tears
in my eyes. Spring is so lovely
l follows fn8 around and gives mB shame.
In quiet little D~minations of the moment,
when rlJbons of light descend between the ic.B and snow,
my heatt achBs with death and dying itto the nBW land.
Sure it is good to bum li<e the eatth with desire,
and then by aystal beauty to be cooled. Each brief
rainshower glistens the air so the sollBI)' trees
in first leaf glow li<e candles on the mountainsides.
During spaC6s between the birds singing so freely,
my lamentation unfolds. My mind bursts open
like the hard·held ctUst finally gona to green.
My woe Is akin the whispers of an errant breeze
enveloped and carried off by the long west winds.
SPRING · 1988
© ev'J
B lueberries are an excellent crop for Katuah. They
bloom late enough to almost always escape spring frosts and
love acid soil. Here In Floyd Co. VA we doni have the high
quality wild blueberries found in most of the rest of Katuah
The oldest planting I know of is a half acre in the Riverflow
Comroonity that is seven years old and doing very well.
Last year, as my friend Alta was pruning the Riverflow
blueberries, we decided to try to root the prunings. Alta put the
prunlngs Into water In which I'd placed willow cuttings several
days before. The willow has magic rooting enzymes which the
blueberries lack. Chris, my wife, cut these prunlngs Into pieces
about 3 or 4 Inches long, and dipped their tower ends In
rooting hormone powder. She then Inserted the cuttings Into a
propagation frame filled with a mixture of half sand and half
peatmoss.
T his frame was oovered with a layer cl plastie and then a
layer of burtap. The plastic keeps the environment humid and
the burtap reduces the amount of sun to a tolerable level We
made our frame 2' by 4', from 1x4's and with a bottom of
hardware cloth. We made the ribs for the covering from some
bent rebar we had but bamboO, lath or pvc pipe would wort<.
We watered the cuttings mostly with comfrey and with a
ittle manure tea We took the poly oover off in June and the
burtap off In August although I think this last could have been
e811ier. We had about a 90% soocess rate and some cl cuttings
put on 6 inches of new growth.
We were worl<lng with highbush varieties but this year
we are rooting some rabblt-i!ye varieties as weU. These are
larger bushes and though oonsldered less oold tolerant than
highbush or lowbush, some are thriving in the riverflow
oomroonity and we are at neal1y 2500 feet at the northern tip of
Karuah. Rabbit-eye blueberries fruit later than the hlghbush
and, In our area, continue till frost. They are supposed to be
harder to root.
-Will Ashe Bason /
KATUAH - page 7
�..
©~
rot\li
Ejardtns "f-t11e 13(11f.
'RiJ,t..
...Each displaying its own particular
beauty beneath the young sunshine and soft
waters ofspring
·
...Each with its own particular niche
in tMwoodland habitat benelllh the tall rrees
- the right balance of fll()iscure and light, the
particular soil that will encourage its
growth.
...And each with its own unique
capabilities and strategies for sustaining life
and reproducing its ldnd.
The world of the forest wildflowers is simultaneously
one of exquisite beauty, rigorous specialization, and
demanding competition. Though the soft colors and delicate
textures of their blossoms delight the eye in springtime, these
plants have evolved through eons of stress. and change to
prove their sturdiness and resiliency among the life forms,
great and small, inhabiting the Appalachian forest.
Their magical appearance in the spring, their apparent
daintiness, and their impossible beauty, have enchanted the
human beings of every age. And in these days, when people
want their affluence to be tasteful, there is a resurgence of
interest in purchasing the small wildflowers of the eastern
forest for shade gardening and home landscaping.
KATUAH-page 8
There are several companies now catering to that
interest, but none have been in the trade longer than a small
concern located off Highway 221 near ihe smaU town of
Linville, NC at 4,000 feet elevation in the heart of Katuah
province. The Gardens of the -Blue Ridge was begun in
1892 by the family of a surveyor named S.T. Kelsey. The
sense of power and grandeur around nearby Grandfather
Mountain had always atttacted people to the area. In Indian
times it was known as a sacred place of power. In Kelsey's
day, Grandfather Mountain Corporation and the Linville
Improvement Co. were founded on a cenain reverence for
the area's durable real estate values.
Kelsey was called to use his surveying skills to help
parcel out the lands at the Grandfather's feet. He liked the
area and bought a tract for himself for the nursery from
which he sold ornamental shrubbery.
A young man from the area, Edward C. Robins, took
a job at the nursery and worked there steadily until 1923,
when he bought the operation. Since then the Gardens of the
Blue Ridge has been a Robins family enterprise. Members
of t~e fourth generation of Robins' are now worlcing in the
company.
For a time E.C. Robins carried on the business as
Kelsey had left it to him. He dug a tremendous number of
nati\'e rhododendrons, azaleas, mountain laurel, and
dogWood trees and shipped them by rail throughout the East.
As a sideline, he also collected and sold the small woodland
wildflowers.
. But the ornamental shrubs trade grew more
competitive, and the native varieties began to be eclipsed in
the eyes of wealthy buyers by new hybrids developed
especially for the color, holding capacity, and brilliance of
thei{ blooms. Robins decided to deal exclusively in
wildflowers and began a tradition that the family has adhered
to since.
In those early days of the Garden's development, the
trees still stood tall in many areas of the forest. The ground
was largely clear beneath the great trees' massive crowns,
and hunters and bikers could still stumble into clearings
carpeted in ginseng or brilliant with the color of an extensive
colony of pink ladyslippers in full bloom.
In those days it seemed that the forest would never die,
and .the wildflowers would always grace the forest floor.
Robins employed 30 - 40 men digging, transplanting, and
shipping shrubs and flowers. They dug wherever they could
and took all they could find. Trilliums and lilies were
popular at the time, and Robins shipped thousands of
individuals of the various trillium species, the (now rare and
endangered) Gray's JiJy, (Lilium Grayii) and the Tur.k's cap
lily (Lilium superbum) to the eastern cities. As he became
more completely committed to the wildflowers, Robins
gathered all the local varieties he could find, until he was
offering 200 varieties of plants.
E.C. Robins lived until 1969, when he died at the age
of 93. Today the Gardens of the Blue Ridge is run by hrs
son, Edward P. Robins. The company still offers 159
varieties of flowering plants, 22 varieties of native fems,
and 38 types of trees and shrubs. But the plants are now
propagated almost exclusively in 10 acres of mulched, raised
beds at the nursery.
Logging practices and extensive development were
largely responsible for changing the face of the forest, and it
was in the late 1940's -and early 1950's that the Robins
realized that the supply of local flora was limited and that
their methods of coUecting were helping to diminish the
supply. The family shares with their customers a deep
appreciation for the subtle beauties of the native wildflowers.
So, once begun, the transition to nursery propagation was
made swiftly.
In 1969 ginseng (Panax quinquefolium) became a
protected plant in the state of Nonh Carolina. Now the small
plant known as shortia or Oconee bells (Shortia galacifolia)
and the medicinal plant golden seal (Hydrastis canadensis)
SPRING - 1988
�are also registered plants, requiring a special certificate to
accompany each individual sold. Pink ladyslipper
(Cypripidium acaule) in all probability will soon join the list.
The Robins family follows scrupulously all regulations
for producing and selling the native plants. They note that by
making wildflowe~ available, they are relieving pressures on
the wild natives and that they are actuaUy aiding several
species of wildflowers to survive by spreading them as
domestic plantings, while their native habitats are being
destroyed or drastically cunailed. In particular, they have
helped ex.tend the range of shortia by shipping it throughout
the East. The plant grows on runners and is easy to
establish, if it is planted in a moist spot or kept wet until it is
well secured. E.P. Robins remembers one private wildlife
preserve in western Massachusetts where they planted
"thousands, literally thousands" of shortia as a ground cover.
Pink ladyslipper is harder to establish. The plant
depends on a relationship with a particular variety of funius
that lives in the soil close to the plant roots. Wherever 1t is
planted, pink ladyslipper will prosper for the first year, but
unless the soil is such that it can produce the particular strain
of symbiotic fungus, the plant will soon languish and die.
Once the business of collecting native plants '+'as
strictly a matter of stamina and endurance. E.P. Robins
remembers fondly the day when the company received a
permit to collect plants on some land near the North
Carolina-South Carolina state line that was to be cleared by
Duke Power Company. "We dug 10,000 shortia that day."
But idiosyncrasies such as that shown by the pink
ladyslipper make propagating the wild plants in nursery beds
more a question of familiarity and accurate attention to detail.
The demand for the graceful natives has been steady
through the years, and there is room for new companies to
enter the field.
"There's good prospects for this business," says E.P.
Robins. ''It's always been steady. Even during the
Depression it was a good business. Wildflowers are
becoming popular, so the demand might go up for awhile.
But we have all the business we can handle right now, so we
don't care if it goes up more or not.''
Breaking into commercial wildflower raising requires
more initiative and careful attention than capital. It is a
business that can sran small and grow to whatever ~ize is
desired. But it is slow work. While most of the flower
varieties are easy to raise, some varieties have special
requirements that can only be learned through long familiarity
and by suffering through mistakes. It takes time to establish
a market and to~ain a reputation.
"We never got rich," says E.P. Robins, "but we didn't
expect to get rich, and we're making a living. As long as we
keep our bead <tbove water and have a liltle, that's all·we
·:.:· .....
.··
..·:
:-.
·.
.! ·.
shortw
·:·..·.
.
·: ...
©~
Shortia, Oconee bells (Shortia galacifolia), the
mystery plant of the mountains of western North Carolina
was first discovered by a French botanist, Andre Michaux,
on December 8, 1788. He had been sent to America by the
French government to seek new plants that might be of value
ro France. In his search through western North Carolina and
eastern Tennessee, Andre Michaux found and described
many new species and carried back to France pressed
specimens to be placed in the Jardin des Plantes in Paris.
Some were labeled "unknown" and among these was a leaf
and root of this plant from the mountains of western
Carolina.
care."
Perhaps many botanists studied the specimens with M
identity over a period of the next fifty years. In 1839 Asa
Gray, a young American botanist, became intrigued with a
specimen and recognized it as a new genus, and wrote a
scientific description of the genus from the single specimen
in France. To lwMr Dr. Charles W. Short, an able botanist
of Kentucky, Gray devised the scientific name of tlte genus,
Shortia. And, since it resembled galax, the species name
became galacifolia.
But growing the native wildflowers offers rich
rewards in satisfaction. The international reputation for
quality plants developed over the last 96 years by the
Gardens of the Blue Ridge is obviously a source of d~ep
pride to Mr. Robins. Propagating the native wild plants is an
occupation that takes little from the land and offers much in
the way of natural beauty. And it is good to walk beneath the
tall trees and see the colors of the flowers shining in the
spring rain.
~
Gray soon returned to America and began his search,
high in the mountains ofNorth Carolina and Tennessee.for
shortia. In 1842 Dr. Gray was appointed professor of nanual
history at Harvard University. For 38 years on every field
trip high in the mountains of North Carolina, Gray hunted
for the elusive slwrtia. He found many plants and published
manuals on botany, but always the little specimen in Paris
continued to haunt him.
Sources for wildflower plants:
- Gardens of the Blue Ridge
P.O. Box 10
Pineola. N.C. 28662
- Appalachian Wildflower Nursery
RL I, Box 275-A
Reedsville, PA 17084
,P'
Further reading:
Growing and Propagating Native
Wildflowers. Harry Phillips (UNC
Press; Chapel Hill, NC. 1985)
SPRING - 1988
Then, on an April day in 1877, George HytllnS went
fishing in the Catawba River in McDowell County. His
father was a botanist employed by Wallace Brothers of
Statesville, NC, whose firm collected plants for
pharmaceutical purposes. Nodding and swaying in the breeze
were some charming bell-shaped, waxy white flowers, on
slender stems, with irregularly-toothed petals, growing from
a roserre of wavy-margined, roundish, shiny evergreen
leaves, similar to the familiar mountain galax. George
decided to take a piece Jwme to his father. Mr. Hyams did
Mt know the plant, but it looked so interesting that he sent a
specimen to Dr. Gray at Harvard University for
identijicaJion. Dr. Gray replied, "You have smmbled on what
for many years I have tried so hard to find."
continued on page 26
KATUAH - page 9
�;-
--
- ____.,._...,..,.
_
_,_
-- -- ---·-------~
F'inclitUJ Out Abou t lka!int] with Plants ....
A Visit with Granny
An Interview with Carolyn Port
by Karen Watkins-Decker and Christina Morrison
Carolyn Porr has been a practitioner
of herbal medicine in Burke County, NC for
over 50 years. She has also given lectures,
classes and workshops on herbology and
will soon publish a book of herbal
remedies.
As a single woman, Carolyn raised
two adopted childre11 and now has several
grandchildren a11d great-gra11dchildren. She
is fondly referred to as "Granny" by family
and friends.
Katuah:: How did you begin your work?
G r anny: I'm a registered nurse. I also
carried a midwife's certificate for years until
retirement age pushed me out
K: How did you become specifically
interested in the use of herbs?
G: I don't know that I was more interested
in herbs than anything else. The body is a
whole. If it's sick one place it's sick all
over, and it needs help all the way around.
Anything that brings it back to normal is
good.
K: Yet you've found that herbs treat the
whole body better than olher medicines?
G: Yes. I believe that herbs build health
as well as treat symptoms. And if an old
woman told you that wall link tea would
save a baby's life that had bold hives, you'd
try it.
K: What is wall link? I've never heard of
it
G: It's a kind of lichen that grows in spring
have to take a knife and scrape those little
roots off to make it clean enough for the
baby.
Editor's ll()te: Wall·linJc "lichen" is actually a type
of liverwort (probably Marcha!ltla polymorpha).
conjectured to bt among the very first plants to
exist on land. It is interesting that such a primitive
plant is healing to humans in our tarly stages of
developmen1; i.e. infancy.
branches. Some people call it "turkey
tracks."
K : Where did you gather all your
knowledge? From your own experience?
K: And bold hives - what kind of illness is
this?
G: People told me things just like I'm
G: I don't really know. I think in the
medical profession some would say that
there is no such thing as bold hives. The old
folks said there was. The babies would just
tum blue - they'd find them blue in the bed.
Some of them broke out in a red rash first.
like pimples, and not be able to catch their
breath - so they'd die.
K: The symptoms you mention remind me
of sudden infant death syndrome for which
no cause or cure has been discovered. I'd
like to know just exactly which lichen
you're talking about.
G: I can't show it to you as good as if I
had you over on the creek bank. It's a deep
green • not a green green. It has a ridge right
under the center seam and its hair-like roots
go down into the moss to get moisture. You
KATIJAH - na2e 10
telling you. They told me about the wall link
tea and I said I'd remember that and try it
and see if it works .. .if I need it • and I did
need it again for a baby that was JO months
old. They called me in the night and I went.
The baby had been blue for two weeks.
They'd had her to the doctor twice and in
the hospital once for a day or so. It didn't
do her any good - still she was blue and
beginning to get the red rash. Quick as I got
there, I gave her a hot and a cold bath to
stimulate circulation and it pinked her up
right away. She seemed a little more alen,
but as soon as she was out of the bath she
began to look blue again. So I asked if
anyone knew where I could find some wall
link. They said there was some in an old
spring half way down the mountain. I asked
if anybody would go get some. One woman
said she'd go if I'd go with her; nobody
else wanted to - they knew how bad the
road was. (she laughs, remembering). We
took a pine pitch torch and climbed down
the mountain at 2 o'clock in the morning
and gathered wall link. I got a nice handful
of it and went back and made some tea.
When the baby got a taste of it she just
drank that bottle Hke she'd never had
anything good before. And before she was
through she began to get pink. I stayed
around to 5 o'clock when I was sure she
was alright, and then I went home... and
that's the way I got the remedy.
K : From what age did you begin paying
ancntion to these things?
G: I decided I was going to be a nurse
when I was just three years old. My mother
was a nUTSC and while she treated people I
treated my doll. I'd give my doll an enema
and then hang her on the clothesline by her
toes to dry. (laughs)
K: Your mother took care of people at
home too, just as you do?
G: Yes, and my father was a veterinarian.
K: Did your mother use many herbs?
G: What she knew she used. For instance,
when they learned that raspberry leaf tea
would stop hemorrhaging we always kept it
on hand. She used blackberry roots for
diarrhea; things like that
K: Did you and your parents work
together?
SPRING - 1988
�G: Yes. When we moved here (to
Morganton) in 1920 we built a home across
K: Do you have any' favorite plants that
you work with?
the street. We had three private room units
and an upstairs for father and mother. We
could take up to 4 mothers with their babies.
G: I just get whatever people need. rve
also got a greenhouse full of aloe and I use
K: So that's when you became a midwife?
G: I was a midwife from the time I finished
school in 1929.
K : You already had your degree by the
time you were 20?
G: Yes. You didn't have to finish high
school back then, so I went straight into
nursing school. Then when I was about to
finish up, they said I couldn't take the stare
board exams because I was 100 young to
become a nurse. But my supervisors
worked things ou1 for me to take the exams
anyway and I made a 98 average.
K: Do you use any standard medicines in
your practice?
G: I never have. That's the reason I didn't
nurse in a hospital professionally. I had 10
find some other way to help people, because
I'm not going to give others something I
won't take myself.
K: And how did you develop that attitude?
Did your mother have that approach?
G: Yes. She never gave drugs. She was an
old Battle Creek, Mich. graduate if you've
ever heard of that school. When she was
there it was in its heyday. It was around the
tum of the century and they had patients
from all over the world. They used many
kinds of therapies like hydrotherapy, diet,
herbs ...as well as standard medicine.
K: That must have been quite a departure
from the general trend in the rest of the
country.
G: Yes. They believed the body was the
temple of God and they treated it that way.
They used very few drugs.
K: Seems that possibly we've gotten away
from the use of herbs because people have
come to mistrust them - they're unknown,
unfamiliar. Maybe if we stan using them
more we'll come to trust them again.
G: We've got to.
K: They can even become like old friends.
G: You wouldn't think that the humble
little violet would cure stomach ulcers - bu1
it does.
K: Do you gather most of the herbs you
use?
G: Yes, I love to... but I don't have time to
pick many. And I try 10 get people to gather
them on their own. If they're going to get
any real lasting benefit they'll have to learn
10 do it themselves. That's why people
don't doctor with herbs - they think it's too
much trouble to get out and hunt for them
and fix them up.
it for lots of things - it helps people with
cancer who are losing strength, its good for
the stomach if drunk· as a juice... ! make
suppositories with it for hemorrhoids or
vaginal infections. And of course for bums
there's nothing that takes its place.
So, many herbs li,kc aloe can be used
for different things, but when you think of a
malady you should use the plant that's the
I!!Qfil ~ for that problem. For instance,
aloe is good for the stomach but if you have
an ulcered stomach and are having pain,
violet leaf tea is the thing you wanL There
are also lots of remedies for colds, flu and
bronchitis, but the best one l know is a tea
made from mullein and cockleburrs
(xanthium pensylvanicum)... the cockleburrs
really make it taste good. And the beauty of
it is, you can put it right in a baby's bottle just dilute it a little. (see REMEDIES)
G: Comsi1k tea and Queen Anne's lace tea
are good for kidney ailments too. A woman
came to me who was going to the hospital
the next day to have one of her kidneys
taken out as she had so many stones in it. It
was right in the summer when Queen
Anne's lace was in bloom all over the place.
I told her I believed I'd try some Queen
Anne's lace tea before I had an operation.
She said, " Alright, I will." We went up on
the hill and galhered flowers and stems to
make the tea. I told her to drink a cup every
thirty minutes 'til bedtime and whenever she
got up in the night to use her chamber pot
she should drink some more. Well, by
morning she'd filled that pot up half-way,
but the bottom of it looked like red clay In."
thick. Those stones had dissolved. And as
far as I know, she's never had that problem
again.
Editor's note: Queen Anne's lace (Daucus
carota) somewhat resembles poison
hemlock (Conium maculatum). Be sure to
know the difference.
K: My neighbor's baby often has colds I'll recommend it.
G: You know, when you give a child herbs
you're giving them a kind of nourishment
they don't get any other way. And it seems
to immunize them to that same malady.
They won't have it nearly so quickly or so
badly again, and they'll get over it faster.
K: Why do you think the medical
profession has gouen so far away from
using herbs?
"Of course these
common weeds we walk
over all the time, like
dandelion and chickweeds,
are some of the best - if
you can get to them before
the mower does!"
G: How would they make any money with
it? Oaughs). I knew a doctor once whose
little girl nearly bled to death with a nose
bleed. I told him to give her raspberry leaf
tea to stop the bleeding - and he did and it
worked - but he didn't seem interested in
finding out why it worked or in using it
again.
K: What do you think about when you're
harvesting herbs?
G: I think about how quick I can get this
person enough plant to do some good
Oaughs) and get home and get it fixed up.
And I don't get to go out and harvest all the
time. If I did I might be like the man I know
who went up on the parkway towazd Jonas
Ridge. There was a whole bank of ttailing
arbutus there and he decided to gather
some. He'd filled a bag half full when a
lady patrolman came along and asked him
what he was doing. II was against the law
up there to pick those leaves, so she took
them and put them in the back of her car. He
told her, "I hope you know what to do with
them!"
K: What arc ttailing arbutus leaves used
for?
G: Kidney stones, or as the old folks say,
"gravel" ...some folks call arbutus, "gravel
weed" because it eases the pain in passing
kidney stones by dissolving them.
K: Sounds as though it's been a useful and
well-known remedy.
K: How did you learn to identify plants?
G: We always studied nature in our family.
Sabbath afternoons we'd go for hikes in the
woods and look for bmls and flowers ...and
whatever we didn't know we'd look up. Of
course these common weeds we walk over
all the time, like dandelion and chickweeds,
arc some of the best - if you can get to them
before the mower does! Chickweed is a
wonderful little weed.
K: ... and it tastes so good fresh.
G: Yes, and it's a good wash for any skin
ailment. But it's not only the wilder plants
that arc good, we have tame things like
marigolds and calendula which arc good for
salves.
K: You use marigolds? I use those for a
dye.
G: If you grow them in your gazden they
keep the bugs off your plants ... and a
tincture of them will keep the bugs off your
head! A young'un of mine got uce at scnool
and we rubbed the tincture into his scalp and
wrapped it in a towel overnight. Next
morning we washed it out and that was thaL
(see REMEDIES) You can also dry the
blossoms for tea that takes polyps out of the
intestines.
• continued on next page.
SPRING - 1988
KATUAH - page 11
u. OSCO - nn.v '""
�- continued from page 11
K: I never knew marigolds had so many
uses!
G: Well, when you get started on
something you find so many things its good
for ...
K: What is your feeling about the healing
properties of plants - the origin of that?
G: God put it there. That's exactly where
it comes from. He knows what we need.
Now right around here, there's lots of
kidney stones ...something in the soil
contributes to that problem. There's also a
lot of trailing arbutus. It's like an herbalist
once telling me to gather stinging nettles and
I said, "Yes, if I can stand the sting." And
she said, "Wherever the nettles grow you'll
find yellow dock - just rub your sting with
its leaves and it won't hurt."
K: That reminds me of using jewel weed to
neutralize poison ivy. Do you primarily
make teas with herbs?
G: Most herbs do yield their strength best
to water - some to cold, some to hot - either
boiled or steeped - according to what you
need. For high blood pressure you use cold
mistletoe tea. (see REMEDIES) But if
you've got epilepsy or seizures then you
make a hot infusion. (see REMEDIES)
K: I know of a dog with epilepsy - maybe
it would cure him. (laughs)
outlawed in the U.S. And now I've beard
they're closed down. I hope its not true.
K: Did you keep the literature from that
course or do you just remember everything?
G: Well, I got all hepped up studying it and
ii worked so good...that I got the address of
Indiana Botanical Gardens - and what I
didn't know I'd order so J could recognize it
and test it out.
K: Did your father use herbs as a
veterinarian?
G: Yes, we studied together. One day a
man came to us who'd overworked his
horse. He said her heart was pounding like
a hammer and she was standing with all
four legs splayed - wouldn't eat; wouldn't
drink. So I fixed some lobelia tea and filled
up a big drenching bottle full. When we got
to the mare the sweat was running off her in
a stream and her nostrils were red and
looked like they would burst. We lifted her
head and drenched her but only got half of it
in her before she reared up and came back
down and slobbered. After a while she
began to walk around and drink water. He
asked if she'd live and I said I didn't know she might have burst a blood vessel.
Months later my father saw him again and
asked about the horse. He said he'd been
logging her everyday.
G: Well, you just be a brave woman and
drink it down - and drink some water after.
K: What if someone's ailments demanded
remedies of an opposite kind - of opposing
forces, so to speak'?
G: Nature fits with nature.
K : Lobelia is an herb I've beard you
should be careful with.
G: Did you ever taste Indian Turnip?
Lobelia's like that - very strong. It smells
good, but nobody's going to eat much of it.
Only a very little is needed for healing.
K: I've also heard that the seeds of the
poke plant are supposed to be poisonous,
although I've eaten them myself. The young
shoots are very good cooked Do you use
poke?
G: Yes, I've given the berries for arthritis
(see REMEDIES) and folks have had good
results. Some harvest the berries every fall
and freeze them to have oo hand all year.
K: Staghom sumac berries (rhus typhina)
crushed and soaked in water make good
lemonade. Have you used them as a
remedy?
G: The tea is good for bedwetting - helps
K: Not quite as hard, I hope! That's
retain the urine.
interesting - lobelia grows in my holler
G: A woman came to me one day and said,
where horses are still
used for
logging... Has anyone ever had a bad
''What can I do for my poor little doggie?
reaction to remedies you've prescribed?
He's having seizures one right after
another." So I said, "Give him some
G: I don't give them anything that would
mistletoe tea." She said, "That's poison,
cause a bad reaction.
isn't it?" I said, "They say so - but birds eat
it." She said, "Well ..." A couple wee.ks
K: Are there any herbs that you finally
later I saw her and she said, "What can I do
decided to stop using?
for my doggy?" And I said, "Did you give
him the tea?" She said, "No." So I said,
G: Some are easier to get than others...and
"Well, just let him die then." And she
some taste a lot better than others.
looked at me as if I was the meanest thing in
Personal) y I like things that taste better. If I
the world. I didn't think she was very
much impressed. Then a few months later I
saw her husband and he said, "Did you
hear-the dog's all well." I said, "Good what did you do?" He said, "We gave it
mistletoe tea!" (laughs) The dog had gotten
so weak he couldn't get into his little wicker
bed. He wouldn't drink water and hadn't
eaten for days. She put down a bowl of tea
and she said his nose twitched and he raised
up and began to drink. When he finished
she set down another bowl and some food
and water. She expected him to be dead by
morning. But in the morning the tea was
gone, the water was gone, the food was
gone and the dog was gone! He was over
V'.......~~~*::;:;:·~rt;.l'!D
across the carport in his bed.
K: What a great success story! So how did
you learn how to prepare so many different
herbs - was it just from people telling you?
G: No, honey, l see what you're after.. .!
took a correspondence course from
Canadian Herbal College in the early '30's.
They had to go to Canada because they were
K: Do you have any ideas about the
intelligenc.e behind plants?
G: The same God that made you and me
made the plants. He knows what they need and they haven't perverted their appetites
like I have. So they take only the
nourishment they need from their
environment..! think the.main good we get
comes through the life of the plant - from
the minerals and food value it gives us.
K: It's very pure, isn't it..
G: It gives your body just what it needs.
K: Do you feel the plants you gather have
any awareness of your picking lhem?
G: I don't feel they have a ...what would
you say?... a soul...or a menrality. But they
do have some kind of feelings and ability to
communicate. And I think in the new earth
state, after sin is gone, that we'll be able to
communicate with animals and plant life
better than we can now.
K: But you don't feel like you do thar at all
now - when you're working with them?
G: No...when I'm gathering plants I think
Mullein
illustra11on b'f Ellen John
give people somerhing that tastes good
they'll probably use more of it.
K: How do you mask the ones that don't
taste good?
of the good they're going to do. I don't
believe in nature spirirs or fairies ... Angels
exist, and can lead us to plants, but God is
the spirit And He is a personal God. I le
made us and He made the herbs. He knew
what we needed so He put their healing
qualities in them.
- continued on page 27
KATIJAH- page 12
SPRING - 1988
�Frower Essences:
Harmony wtth Sp£r£t and Nature
Flower essences serve as catalysts to
awaken the natural life force and spiritual
consciousness within us. Each flower essence
embodies the hamumious vibrational panern of
the particular flower species used, and thus
attunes and resonates with specific human
energy patterns. The essences stimulate an
enhanced awareness and ability to transform
limiting attitudes, emotions and behavior into
more creative and health-affirming ways of
living.
Flower essences are liquid, potentized
preparations which carry a distinct imprint ofa
given flower and only an insignificant material
component. They are prepared from
sun-infusions ofj[Qwers in water, diluted and
preserved with brandy and generally taken
orally af~ drops at a time, several tim&r per
flower, coltsfoot In the joy of the moment we
found the radiance within one another and
made our life commitment together, although
the golden flower eluded us then. Since that
lovely day, coltsfoot has found us often...and
in most surprising places... along highways
and mountainsides, dry bulldozed places and
small streams...during needful, dark and
joyous moments. Each time she Earths the
Light for us along our journey. Each time she
opens us to our own knowing.
day.
yellow is used to dispel depression. One
spring, Edward and I both developed 'lung
fevers' - my first, his, a long endured ailment
It was this particular Spring that we felt
agreement to prepare the flower essence. I'd
been relating with friends with 'lung troubles'
and this encouraged my own healing. fd been
holding grief for so long. The Equinox came
brightly and we t.ook our healing bodies to the
cold creek to be with the coltsfoot flower. In a
sacred way we happily created coltsfoot
essence, with her permission. Her radiant light
dispelled our 'darkness' and we got welU
These essences are completely safe and
do not inteifere with and are not ajfected by
other medications. They show a lack of
effectiveness if used improperly but if too
much is taken they do no harm. Flower
essences harmonize well with other health and
growth practices including exercise, nourishing
diet, relaxation, balanced lifestyle, and
appropriale medical care.
Always gentle and strengthening.flower
essences bring a continual union between soul
and body, Higher Self and personality. The
graduiJJ attuning within blends and connects
one with one's source.
As a medicinal herb, ~o farfm
(coltsfoot) is traditionally used for lung
ailments. The lung is an "earth" organ and
Drawing by Shell Lodge
Cottsfoot
~tooc£t"oot
C oltsfoot is the earliest blooming flower
here where we live in Katuah, appearing in
February before the cold snows have finished
melting. Blooming fully bright, coltsfoot
brings her Promise of the Light and Radiance
of Spring from the deepening regenerative
forces of Winter's Dark.
In early Spring, before leaves cast
shadowy images, petite candles stand erect on
hardwood forest floors. Arriving at dawn, one
can lie amongst their glow. As the sun warms
the day, one then can watch the delieate
unfolding petals of the beautiful bloodrool
flower. A single protective leaf shelters this
flower in her early development As it matures,
the candlelight shoots up from the leaf and
opens to fullness. Then the forest ground
covering is a myriad of white stars with
glowing golden centers.
Heaven laying to rest a s~ll on Earth...Spirit
blossoming with matter.
Her special way of responding to the
sun lends to us knowledge of her use as a
flower essence. She follows the arc of sunlight
across the blue Heavens then closes up silently
to the cold night awaiting the Sun's ever
re-appearing warmth for opening each day. The
large green leaves developing at the end of her
flowering season grow in the shape of a "
colt's foot" and tell us of her ability to ground
us as well as enlighten.
My husband and I affectionately call
coltsfoot our initiator. On a clear sunshiny day
along a delightfully cold rushing mounrain
creek, Edward and I searched the banks and
boulders for signs of the radiant yellow ray
F eelings of my sacredness flow while in
the presence of Red Puccoon ( Indian for
bloodroot). a revelation of my opening psyche.
My initial experience of using bloodroot flower
essence came like the swift flooding river over
rapids, gurgling forth in living affirmations.
Life affirming words came pouring forth from
my being, streaming out. fd been struggling
with the use of affirmations, but no more! I
experience their inner wadrings now; I foci
surprise and delight and laughter. The aeative
process of receiving the Divine Feminine
within began blossoming.
T hrough this process Bloodroot
becomes my friend ...sharing her self wilh me
through the opening of my feminine
psyche...and being so intimately here with me
while I clear the cobwebs from my ancient
cauldron. The exhilarating union with my
feminine creative spirit and ageless wisdoms is
coming home using bloodroot flower essence.
As an herb, this member of the poppy
family is known to be internally poisonous in
all but small doses. The red root was used
medicinally to make tinctures and decoctions
for internal use , and external washes for skin
Edward & Elaine Geouge are flower ess~nce
infections. When freshly dug, the root of
sanquinaria canadensis bleeds a red juice. Dried lovers living in Yancey Co., NC ga1herinY'
flowers and wisdom to co-create flower
and powdered roots were used by the Indians
essences with Nature in KaJUah.
as a dye and as a body paint
These Appalachian Gower essences are available lhtough
Flower Essence Services, P.O. Box 586, Nevada City,
CA 95959. A.sic ror the research flower essence list.
SPRING - 1988
KATUAH-page 13
�THE ORIGIN OF THE ANIMALS
by Clyde Hollifield
" lam a storyteller. You can take this
story any way you want to - as a dream, a
Ue, an exaggeration, a vision, or as the
truth. l am only required to tell the tale. "
Long, long ago, at the dawn ohime,
there were only plants upon the Earth. No
people, no animals, no birds, no fish - only
plants.
At first the plants were rather meager.
T here were onl y algaes, liule mosses,
lichens, and fems, but gradually they grew
into larger species. The early trees began to
develop.
If you look at the geological record,
you will see that animals came into existence
about the same time that plants began to
develop fruit, nuts, and grains. Of course,
the animals could not have existed before
this, because there would not have been
anything to eat. Here is how it came to
happen.
Plants bad evolved for millions of
years before any animal was even thought
of. For eons they had experimented with
dispersing seed using water and air as
carriers. For a lot of the plants, this was a
problem. Some, like the milkweed, bad
learned to send their liule seeds on
parachutes through the air. The cattails and
the rushes experimented with floating seeds
that were carried to the other shore of the
lake and took root there. But many of the
other plants could only drop their seed at the
base of their own stem, and were thus
crowded out by their own offspring.
As the plants evolved, and their
intelligence grew, some among them began
to discuss a radically new way of dispersing
seed. The oak trees, in particular, were
precocious plants. They watc hed the
mistletoe, the only mobile plant, which had
no roots and flew from one oak tree to
another. From this the oak trees got an idea:
they would devise a small, living creature
that could move !lllml around from one place
to another, as the mistletoe was able to do.
They called together the hickory trees, the
walnut trees, the hazel, and all the other
nut-bearing trees, and they made their plan.
It being such a new idea, it was
difficult at first to convince the other plants
to allow it.
"It'll never happen."
"Ridiculous."
"Go away," said the other trees, but
the oak tree persisted. (Oaks are very
persistant trees) .T hey agreed that they
would design their creature so it would not
harm the environment or intrude on the
living spaces of the other trees and plants.
They also agreed to provide total care for
this little "animal" creature.
You have probably guessed already
that the animal they were devising was the
squirrel. His job would be to plant oak
seeds at some distance from the parent tree.
lo exchange, the tree would offer him a
place to live, hollow places in which to take
shelter, and food in the form of acorns and
nuts.
They finally completed their task,
and, as you can see to this day, the plan
KATUAH- page 14
worked very well. A squirrel will get a
mouthful of nuts, run down the tree, and go
off into the woods a little way. Then he will
dig a little hole, plant the seed right side up,
and pack the din back around it very
carefully. Then be will promptly forget
where he's planted it. That's the business of
the squirrel; it's in his nature.
With the help of the squirrel, oak
trees began to become a dominant tree on
the Earth. The other trees began to think that
maybe this was not such a silly idea after
all, and the persimmon tree, the
serviceberry, and the pawpaw got together
and decided to create a creature of their
own. The persimmon tree suggested an
idea, and they all thought it was a good one,
and carried it out. They made the possum.
The possum was different from the
squirrel. It was completely nomadic, it
never denned up. This was an improvement
because they did not have to provide the
possum with a home, only food.
The fruit trees were not as determined
as the stout nut trees, and the possum was
the lazy approach to making a squirrel. The
fruit trees did not waste a lot of energy
filling up the possum's brain housing. The
possum, therefore, is not quick and clever
like the squirrel. Face it, a possum is dumb.
But the possum does not have to be
smart, because it has a natural design
advantage. It eats the sweet, ripe fruit off
the trees. Then, as the possum meanders on
through the forest, the fruit passes through
its body, and when the possum is a good
distance from the parent tree, the seeds are
deposited .among tho leaves, neatly packed
in a small bundle of fertilizer.
But neither squirrels nor po5sums can
cross large bodies of water;·and some of the
other plants began to think that they would
have a big advantage if they could come up
with an animal that could fly.
What a totally outrageous idea! None
of the other plants thought it would work,
but a daring group of plants - blackberries,
blueberries, mulberries, and even cherries got together on it, and so many of them
were working on the plan that they actually
made it come about. They took the best
features of the possum, passing the seeds
through the digestive tract, combined with
the brightness of the squirrel, and they
designed their creature with wings and a
new invention, feathers and this new being a bird - actually flew!
With their mobility and sense of
purpose, birds could fly to where a crop of
berries were ripening, eat these, and fly,
often for hundreds of miles, to where other
berries were coming into season, depositing
their seed packages along the way.
These plants, too, took care of their
own particular creature. They gave the birds
materials to use in building a nest and a safe
place back in among the briars or high in the
tree branches to protect themselves and
safely raise their young.
The new idea worked splendidly, and
there came to be more and more birds of all
sizes and varieties, and at the same time
more new and different animals were being
created as well.
SPRING - 1988
�But what plant devised the human
beings? This is a question that bas baffled
science for centuries. Some say that the
humans were thought up by the intestinal
bacteria. but l happen to know that the apple
tree was responsible.
The apple tree felt that life was
becoming too confusing, because there were
too many kinds of apples. Each young tree
created from seed was different from its
parents, and when the young ones crossed,
they themselves produced entirely different
types. It was a dilemma that required a
quick and drastic solution. So the apple tree
devised a creature with the intelligence to
help them reproduce by cloning. In this way
a strain would remain true to its original
form.
This required a creature with special
qualifications. This creature needed to be
able to graft a tree, and, when the graft was
established, to transplant it in a good
location, and then wait seven to ten years
before being rewarded with any apples.
This was a remarkable achievement. None
of the other trees had created a creature that
could do that. It took a coalition of different
kinds of plants - the apple tree and other
fruits, the grains, and the vegetables - to
create and sustain the human animal.
The new "animal" system was turning
out to be successful beyond any plant's
wildest expectations. The plants were doing
extremely well. and there was hardly a pan
of the Earth that they could not coloniz.e.
But too much was happening at
once. It was too much to control. The fust
sign of trouble was when some lower
orders of plants. being too lazy to take the
trouble to devise and maintain their own
animal or bird, grew seeds that could ride in
other animal's fur. These were the
hitcbikers: cockleburrs, beggar lice,
agrimony, and others like them.
This was just the beginning of the
troubles. The animal kingdom that the plants
had created took on a will of its own, and
new animal species began appearing that the
plants bad never dreamed of. Animals
apppeared that ate the flesh of other animals
and were not under the control of any of the
plants. Other animals began to manipulate
the environment to their satsfaction.
Beavers, for instance, began gnawing down
their host trees to build dams and lodges.
Shocking! Before this only the plants had
done anything to change the way of the
world.
A bad day came when the humans
discovered fire. With fire they became the
greatest threat to the plant world that had
ever appeared. They could start fires, but
they were not so proficient at putting them
out. The humans made a lot of mistakes and
did a lot of damage in the early days when
they were learning how to manage fire.
·
The beautiful system the plants had
created was careening out of control, and
the plants could do nothing to bring it back
into balance. The plant kingdom began to go
on the defensive against the very creatures
they themselves had created. Poisonous
plants developed, vines and brambles
appeared to hinder the animals' way through
the forest. Long prickers grew on the locust
tree and other plants that had never bome
thorns before.
The humans, their most complex
creation, turned out to be devilishly adept at
cutting, cleating, digging, and poisoning the
SACRAMENT
Candlemas Day divined one blue violet.
Yesterday trout lilies were spawning
down at the creek.
I have saved a beeswax candle;
there will be other times to celebrate
the rites of spring:
the planting of peas & potatoes,
signs of urging warmth, a stirring of the earth,
the surging of the body to stir the earth.
One honeyed candle burns at an altar of lilies.
bringing the poems of spring to light.
-Janeice Ray
RAIN HAS COME AGAIN
Rain has come again
after the dryest spring recorded
deep in me the garden has leapt
these past weeks-mullein sends up spires
in the moonlight.
The four o'clocks burn a bush
of sweet purple, effigy of efflorescense.
The garden is a dense verdant
mass of growing summer vine & bush & stalk
screaming recklessly open to
foraging bees, wasps, bugs, birds, me.
I think I have seen it climax,
baptiz.ed in pale the night of the last
full moon of summer, wide wide open
and singing with life.
Flowers of luffa glow yellow and grow long.
Vines vein white; leaves in a mad ebb
of chlorophyll drink in the sudden
abundance of water
and are reborn.
The mute sundial casts gray & wan.
Stolons passing underground
fountain into spearmint.
These are the showers of blessings.
From the wetness comes redemption.
- Janeice Ray
- C01llinuod on page 21
SPRIN,9 - 1988
_ KATUAH-pagel5
�(These are lhe words of a traditional Cherokee 111-0dicinc person.)
ON POWER
There are three types of power, and they are:
Power over others or power over ideas. This is the
power to force other people to do certain actions,
whether they would like ro or not.
Personal power. This is the power of will. This power
can bring ideas into physical form. A person can also use
this power to step into a negative situation and change it
into a positive situation by simple strength of will.
The third kind of power is spiritual power, and this kind
of power comes when one is connected to the Greater
Life, which is the totality ofcreation. We must recognize
that we are only a part of a greater whole. Then we will
be able to receive spiritual power. This is the greatest
power ofall.
To attain spirirual power, one has to be open to it. This
is done, not by cultivating a strong desire for spiritual power,
but by recognizing a need for that power. This creates a hole
or a space that the spiritual power can flow into.
In the story of the Garden of Eden, it was separation,
not fornication, that was man and woman's original failing in
the Garden. Separation from the Greater Life is the source of
all our limitations. We limit ourselves by emphasizing and
valuing our egos, our fears, and our prejudices. This limits
the spiritual power we can contain. We cannot be changed by
the spiritual power if we indulge ourselves by dwelling on
our limitations. What if your mother did do something that
was not right to you when you were a kid?! The hell with it!
We all have to continue and to live our own lives.
Ask some spiritual people the simple question "How
are you doing?" and they will say "Oh, I'm working
on...... " and give a whole involved list of what they see as
their personality defects. These people devote a good part of
their attention and energy to what is holding them back,
instead of thinking about how far they have gotten. If those
people would think about how far they have gotten, they
would be amazed at the resources they have to work with and
what they could do. If they would share those resources and
put them to use, they would find that they would grow mucli
faster than by "working" on their limitations.
0
ne way to overcome our limits is by serving
unselfishly. Most people begin to practice this in order to
increase their spiritual power. This is ''serving selfishly," but
service becomes a habit that is performed without thinking,
and then it begins to woik. Another way to gain spirirual
power is by practicing unconditional love. This means to
love somebody without requiring that the person do
something, be something, or act in any particular way to
"deserve" that love. What a strong magic this is!
Fasting is also useful in helping to become conscious
of our limitations. We may feel that we cannot go four days
without food or four days without food or water. But when
we accomplish that, even if there is some bitching, we learn
about how we can go beyond our limits.
Praying is talking to the power of creation. When
praying, express your feelings clearly. Any person who
would pray for 15 minutes every day would witness
remarkable changes in themselves and in the world. It does
not maner how you identify the Spirit to which you pray.
The action and sincerity of praying will bring amazing
changes in just a few months.
We have been told not to pray for ourselves, but to
pray on behalf of others. The only thfog to ask for oneself is
the strength and endurance to continue to serve the Creation
and to help others. Praying is a humbling activity, because
prayers must be humble to be sincere.
A sincere prayer is powerful and can bring about real
accomplishments. When even just one person is convinced
that something is true, the power of that belief is enough to
set changes in motion. If only one person sees an obvious
injustice and knows that it is an injustice, that is enough to
change the situation a little bit
It may appear that nothing has happened, but if one
person out of 100 can be changed, then much has been
accomplished, because an idea grows like a seed, and once
the seed is planted in someone's mind, that person will
change somebody else, and the idea will keep growing and
spreading in that way.
Spiritual power is greatly magnified in the circle of the
people. We need to get over our separation - literally - and
come together to pray. If 20 people who are fairly clean
inside gather together in the circle and hook into the power,
that group could accomplish almost anylhing. Of course if
there are people working in opposition to the goals of thls
group. that limits the degree of unity that can be reached.
And, of course, we cannot eliminate negativity and evil. If
we did, there would be nothing in the world! Each of the
opposing forces, positive and negative, is the basis for the
other, but the negative can be neutralized or deflected by
people's focussed energies.
How is this done? On the spiritual level we do not try
to defeat other people or their energies. Instead we 1ransform
them by bringing them to the awareness that the world is a
unified and connected entity, and that we are not separate
from the world or from each other. Thus we achieve our
goals by increasing the opposition's spirirual power!
Conjuring in the traditional Cherokee medicine is a
way a medicine person empowers his or her prayers. To
bring about a healing, a medicine person first would pray and
then would do conjuring, which is acting out the cure and
seeing the result already accomplished. The act of conjuring
opens part.S of the mind that do not act through verbalization
and focusses the deeper power of the mind on the task at
band.
The old-time conjurors knew that praying does not
take the place of action. The old Cherokee belief is: "You put
the seed in the ground before you pray for the crops to
grow." You do your work, and then you hook into the
Greater Power to bring it to fruition. This is very sincere,
very humble. The physical work is an important part of the
magic.
- continued on page 26
KATUAH - page 16
SPRING - 1988
�BEA TREE
by Brian Ellis
The following is a brief exercise I
use frequently with children at camp and
with adults at conferences. You may want to
adjust the vocabulary to the child or group
you are working .with. Be sure to add lots of
pauses... and speak In a soft voice.
F ind a tree that you feel really
drawn towards, one that speaks
of beauty...perhaps, one that you
may have climbed in your youth.
Stand facing that tree. If a small
group, hold hands encircling the
tree. Then, begin to center down,
breathing deeply and relaxing.
(At this point, I introduce the
idea of "deep listening" or
"hearing with your inner ear".)
Ask, "Have you ever been sitting
quietly, maybe thinking about a
problem, and all of a sudden you
hear a voice inside that tells you
what you need to know? Or have
you ever sort of known
something and not known exactly
where it came from? Well,
that's a kind of deep listening.
What we are going to do is to let
our "inner ear" open to what
this tree may want to share with
us. Some of you might hear a
song, a poem, or a story of what
happened here long ago. For some
of you it might be a feeling,
pictures, or Images.
Continue to breathe slowly and
deeply. Keep your eyes closed
and focus your attention on your
feet. Wiggle your toes a little.
Now imagine that you are
growing roots. Feel your roots
sinking down Into the soll,
sprouting out In all directions.
And like a tree, draw energy
from the earth. Feel warm,
healing energy flowing Into your
roots, into your feet and legs, up
your strong straight trunk. Feel
Iha! energy coming from the
earth up into your heart,
shoulders, arms, and head.
SPRING - 1988
Now Imagine yourself growing
limbs, reaching out in all
directions. Send earth energy
from your body, up, out into
your branches. Draw the
warmth of the sun into your
leaves. Feel the warm light soak
down into you, filling your
heart, filling your body and
sinking down into the earth.
Earth energy surging up through
your roots; Sun energy pouring
down through your
branches...and mixing in your
heart.
Now feel your own heart send
love, warm light, into this t.ree.
Open your heart to this tree.
Allow the love to flow back and
forth. Take a few moments of
silence and listen with your
inner ear to what this tree might
have to share with you...open
your heart to this tree... (pause
2 - 5 minutes)...and know that
you can always reconnect In this
way. (again, pause)
Now it Is time to finish up.
Remember to give the tree
thanks...now draw back into your
heart. Feel your body becoming
human. Feel how strong and
healthy it feels to be a human
being. Wiggle your toes and
fingers, drop hands and stretch.
Open your eyes and shake your
arms and legs. Feel how vibrant
and alive you feel! Now give the
tree a hug, maybe a kiss and a
deep thank you.
At this point, I give folks a
chance to share what it felt like
to be a tree, or something the
tree shared with them. Almost
every time people have really
powerful feelings of empathy and
often some neat idea or bit of
wisdom.
I remember once a girl shared a
real clear image of what the
place looked like when the tree
was a sprout. Another time a
child said, "The tree told me how
old it ls...157". I have counted a
lot of rings on a lot of trees and I
would have guessed it was about
150orso.
Please be careful when you lead
this exercise with a group. Let
them know what they are getting
Into and carefully guide them
out. Please try it many times by
yourself or with an experienced
guide before leading others. And
make offerings to the spirit of
the forest. Mo/ All my relations/
Walk in Balance~
BRIAN ELLIS (alias Flying Fox)
/iv9s in Celo, NC. HB is a dynamic
storytBllBr, pOBt, and songw1iter
as well as a membBr of lhB National
Association for the PBrpetuation
and Preservation of StorytBliing.
KATUAH-page 17
�an issue when dealing with the giant utility
corporations, but Duke Power Co. in
panicular seems to have a hazy conception
of the difference between public service and
corporate adventurism. The company bas
promised
ratepayers
in
t h e ir
recently-acquired NP&L territories that for
several years their rates will remain lower
than those of Duke customers on !he
piedmont. After that promise has expired,
however, Dulce's new dependents may find
themselves contributing the capital to fuel
Duke's continued corporate expansion.
NATURAL
WORLD
NEWS
THE LATEST WORD IN
NUCLEAR WASTE
P ANTHERTOWN SOLD!
Nllllr&I Worid Naws Service
High at the headwaters of the east
fork of the Tuckaseegee River lies a valley
called Panthertown. The beauty of the
valley's striking features was for many
years a secret known only to a few. But
Panthertown may soon be crossed by a
Dulce Power high-voltage electric al
transmission line.
The site has recently been the focus of
much attention and activity, but for a long
time it lay in relative obscurity, the property
of the Liberty Life Insurance Company,
which limited access to the area. Before last
year few people knew of the white, domed
cliffs that framed the valley and the sttcams
and waterfalls that graced the location.
When Liberty Life decided to unload
the 7100-acre tract, they tagged it with an
aslcing price of $10 million. Congress
passed bills in both houses, one sponsored
by NC Senator Terry Sanford and the other
by Rep. Jamie Clarice of the NC Eleventh
Distriet, that appropriated $6 million toward
the purchase. But this was not enough for
Liberty Life, so the Nature Conservancy, a
private land conservation organization, went
to work to try to engineer the purchase to
bring the prized site into the public domain.
For financial reasons, the Nature
Conservancy let its option on the
Panthenown tract lapse. Immediately Duke
Power stepped in and bought up the
prope.rty for the $10 million asking price.
Dulce is in the final stages of acquiring the
holdings of the Nantahala Power and Light
Co. (NP&L), and the utility has been
rapidly buying up land in the Panthertown
area to create a link between the NP&L
territory and Duke's other facilities in the
Piedmont. The high-profile, high tension
wires will span 30 miles to join a station in
the Jocassee watershed area to a tie-in in the
Tuckaseegee district that links with all the
NP&L facilities. The proposed ttansmission
line will cost $30 million to build.
It is unclear whether Dulce's
expressed interest in the Panthertown
property contributed to Liberty Life's
intransigence in the land dealings. Duke has
been willing (and is certainly able) to pay a
high price to obtain clear ownership and
avoid any public accountability over the
route. The corporation has reportedly paid
exorbitant rates for small-acreage tracts, so
as to have complete control over the
proposed right-of-way.
That control is now virtually
consolidated, and Duke is acting the part of
a magnaminious benefactor who might
KAUIAH- page l8
- - -~--~
compromise its own interests to accomodate
those who wish to preserve the beauty and
habitat areas in the Panthertown valley,
rather than a public agency that must
consider the best interests of all in its
decisions. In other words, Duke is holding
all the cards, and those who arc interested in
keeping the valley in a wild state arc
scrambling to petition the company to take
the least obtrusive route for the proposed
power line.
While the utility corporation's first
proposal was to run the high-tension wires
down the middle of the valley corridor,
there are now several alternate routes under
consideration. Ralph Bauman, land
acquisition officer for the US Forest
Service, has indicated that the agency is
open to land swaps of adjoining National
Forest land to make alternative routes
possible. Congressman Clarke's office and
the Nature Conservancy are still hopeful of
acquiring the unused remainder of the
property a fter the locatio n of the
transmission corridor is set
The route of the proposed power line
will affect other areas as well. From the
power house at Bear Lake through the
magnificent Tuckaseegee Gorge, the
Tuckasccgee River valley is pristine with no
sign of human habitation. A route should be
chosen that would spare the river the
massive intrusion of a high-voltage line.
The installation of the new power line
will be tho culmination of decades of
corporate planning and desire on the part of
Duke Power. The company has the dubious
honor of being known as efficient and
effective managers of nuclear reactors,
because they have been making their
stoclcholdcrs substantial profits from the
generation of nuclear power while other
utilities have beeen backpedaling from the
nukes lilce the proverbial "hot potato."
In recent years Duke has maintained
an aggressively expansionist stance. Their
insistence on initiating a gig antic
engineering project to generate electricity on
Coley Creek in the Jocassec watershed
when the need for that amount of power
remains still unproven, and the enormous
size of the proposed transmission line that is
to penetrate the Panthertown area has raised
questions that perhaps the company is
contemplating a move into TV A territory in
east Tennessee, as the TVA nuclear plants
along the Tennessee River are currently
inoperable. There has been speculation that
Duke plans to install yet another reactor on
the shores of the Oconee lakes to funnel
power west to accomplish this goal.
Public accountability has always been
Nllunl Worid News Service
Under the t e rms of the
Johnston-McClure Bill passed by Congress
in December, 1987 an unwilling state of
Nevada was chosen as the site of the first
nuclear waste repository.
The bill also eliminated the eastern
repository - which in politicians' language
means, "eliminated the eastern repository
for awhile." An area overlapping Madison,
Buncombe, and Haywood counties in
Katilah was considered a lilcely site for the
eastern dump.
The Monitored Retrievable Storage
(MRS) facility, a "temporary" storage area
which the Department of Energy is counting
on to hold tons of spent nuclear fuel rods
that become government property in 1996,
was re-ratified in principle, but no
construction work may be begun until a site
for the first underground repository is
clearly decided. As part of the political
dealings around the bill, the states of
Tennessee and South Carolina were grant.e d
immunity from consideration as MRS sites.
A . three-person panel will be
appointed by Congress to study the need for
a MRS facility, which may delay plans for
the facility somewhat, and a negative
finding by the commission will most
certainly strengthen opposition to the MRS.
A DOE study at Yucca Mountain,
NV, the favored first repository site, shows
a strong possibility !hat groundwater
contamination may occur. This may delay
first repository siting and therefore slow the
MRS as well.
Johnston-McClure serves notice that
if a politically feasible solution presents
itself, Congress will seize it immediately to
hasten an end to the nuclear waste debacle.
The bill does buy us additional time.
Meanwhile, heed the words of
Congressman Clarke: "We must be prepared
to fight any future plans to locate an MRS
facility in our region."
ENDANGERING AN
ENDANGER ED SPECIES
T he Roanoke logperc h, an
endangered species, will become more
endangered if developers and ignorant
public officials of Roanoke County, VA
have their way. Their plan is IO withdraw
most of the flow of the Roanoke River and
pump it into the proposed Spring Hollow
Reservoir.
Even after strenuous opposition from
a citizens' group, "Friends of the River" and
SPRJNG - 1988
�milder opposition from the US Fish and
Wildlife Service and the State of Virginia, a
colonel of the US Army Corps of Engineers
responsible for the project "leans" toward
approval of the reservoir.
The question for people interested in
the future of the river is, "Arc the profits to
be made from this project worth sucking
away the habitat of an endangered species?"
If the answer to this question seems
clear, send a letter of protest to:
US Army Corps of Engineers
P.O. Box 1890
Wilmington, NC 28401
EVEN CANTON IS
DOWNSTREAM
Na.tural World News Scrv""'
"We have to give quality water to our
people!" shrilled C.W. Hardin, the mayor
of the town of Canton, NC.
A turnabout on the question of
Champion International Paper Company's
effluent discharge?
Not hardly. It was discovered that a
faulty wastewater treatment system was
discharging improperly treated effluent into
the little Pigeon Creek, which feeds into the
Pigeon River from which Canton draws its
drinking water. The system handles wastes
from the Pisgah Inn, a concession on the
Blue Ridge Parkway at the head of the
Pigeon River watershed. It was Canton's
tum to be downstream.
Public health officials closed down
the old treatment plant, but the inn bas a
permit to install a new system that would
again discharge imo Little Pigeon Qcclc.
Unfortunately, that permit was sought
and received without consultation with the
Environmental Advisory Board of the Blue
Ridge Parkway. The board has among its
members Dr. Dan Pittillo and Dr. Garrett
Smathers, well-known and respect¢d
scientists in the region, who sincerely care
about the fragile ridge-top environment the
Parkway traverses.
"Overload on the original facilities
was a contributing cause to the system
failure, " said Pittillo, ''but they are adding
even more buildings and extending the
paved roads in the campground even
further. And flushing down oil from the gas
station and chemicals from RV chemical
toilets is not going to help. Those
substances kill organisms in the biological
treatment system and will slow or possibly
stop decomposition.
"The Pisgah Inn is acting like any
business: it's trying to get more and more
people in. And the Parkway administration
is saying everything is alright, but it's not
alright.
'They need to remember where they
are. That is a very delicate area, and the
greatest resource they have up there is the
area itself.
''The whole operation needs to be
reviewed. Perhaps it is time for a study to
determine a ceiling on the traffic the area can
handle."
Serious questions arise when people
throng to a delicate area like the top of the
Pisgah Ridge. Those questions are always
close to tho surface when vigilant
watchdogs like the Environmental Advisory
Board and the town of Canton are standing
up for water quality.
SLOWING THE LAND RUSH
NllUnl World News Seivice
Two concurrent bills now before the
Georgia state legislature offer some relief
against the rampant development proceeding
unimpeded in the north Georgia hill
country.
The Senate unanimously passed Bill
393, the Mountain Protection Act, which
restricts development on lands over 2200
feet in elevation and with more than a 25
percent slope to one single-family unit per
acre. Within the area of the bill's
jurisdiction only one single-family dwelling
or six-family unit could be built per acre.
No structure may extend more than 40 feet
above the ridge line. The measure also
provides that any land on which more than
40 percent of the forest cover is removed
must be reforested.
Other minimum standards would
require an environmental assessment and
landscape plan for commercial construction,
a soil erosion prevention plan for
agricultural activities, and would permit
private logging activities only after a harvest
plan had been professionally prepared.
A similar bill is now before the
Natural Resources Committee of the GA
House of Representatives. The House bill
has been modified to restrict construction on
lands over 1200 feet in elevation that
maintain a 33 1/3 percent slope over a
distance of 500 feet
In other respects the bill as it stands
before the House is only slightly different
from the measure that passed the Senate.
One clause in the House bill attempts to put
some teeth into the Soil Erosion and
Sedimentation Act by allowing the GA
Department of Natural Resources (DNR) to
charge counties and municipalities for the
services of the DNR if the agency has to
move in to enforce the terms of the
anti-erosion law.
Although the Mountain Protection Act
is just a beginning at alleviating human
pressures on the north Georgia habitat, it
bas attracted a major amount of attention.
With the legislative session nearing its
close, it is in doubt whether there is time for
the House to pass its version of the bill and
work out a joint measure with the Senate to
give Georgia a much-needed land use
Statute.
EARTH SHAKE!
NlllnU World News Seivice
The mountains trembled Wednesday
evening, February 17, as a minor
earthquake shook Cherokee, Clay, and
Graham counties in western North Carolina
and parts of eastern Tennessee at 7:30 P.cc.
The tremor, centered near Robbinsv11le,
NC, registered 3.8 on the Richter scale.
No damage was reported. Residents
who experienced the quake felt a vibration
and beard a rumbling noise at the time of the
event. Some reported feeling a brief
sensation of being under pressure, as is
experienced when one goes deep
underwater.
©~
TRACHEAL BEE MITE
INVADES WESTERN SLOPE
Nallllal World News Service
Bee colonies in the Katuab region
have come under attack by the tracheal bee
mite, a destructive intemaJ parasite.
Officials of the Tennessee State
Agricultural Extension Service announced
that the state bee inspector found hives
dying from mite infestations in Greene
County, TN and Monroe County, TN
during the month of January.
The mites are suspected to have
arrived in shipments of bees from South
Carolina. Once established, the mites spread
rapidly. The infestation was first reported
within the national boundaries of tho United
States only four years ago. Since that time it
has spread to locations in 30 states. Bees
throughout the region are now under
immediate threat of the parasite invasion.
Chemical poisons cannot be used
inside of bee hives, as they contaminate
honey and beeswax in the hive, so
commercial beekeepers are deprived of the
orthodox method of recourse. The TN
Extension Service does not know of any
natural defenses the bees have against tho
parasite.
The only known method to protect
bees from the tracheal mite is complete
isolation of the hive. Hardest hit by the
infestation will be commercial apiarists who
routinely import bees and equipment. To
commercial producers, replacing lost hives
means a financial loss in labor and
equipment costs.
Honey producers who survive the
mite attack will not receive premium prices
for their honey, according to the Extension
Service announcement, because cheaper,
imported honey will make up for any
shortage in the regional supply. Allergenics
and those who depend on local honey
supplies may have to look harder for honey
this summer, and there will be fewer
honeybees to pollinate the apple blossoms
and sunflowers this year.
- continued next
SPRING - 1988
~
KATUAH- page 19
�EPA TESTING FOR DIOXIN
IN PIGEON RIVER
Nllllnl World News Service
Who knows what evil lurks in the
murky shadows of the Pigeon River?
Officials of the Champion
International Paper Co. have consistently
claimed that it is only the excessive
coloration of their corporate effluent that
keeps the Pigeon River barren and lifeless
below the Canton paper mill in Haywood
County, NC. They are fond of deriding
"environmentalists'" and other residents'
concerns about the river as a big flap based
on arbitrary regulations of "harmless"
colorants.
River fish say otherwise, having
deserted the river in droves, leaving only a
few species of pollution-tolerant "garbage
fish" to inhabit the lower reaches of the
Pigeon.
Now, alerted by reports of the highly
toxic compound dioxin being found in the
effluents of other paper-making companies
that employ a process similar to that used at
the Canton mill, the federal Environmental
Protection Agency (EPA) has ordered that
fish samples be taken from the river to test
for that substance, which is a deadly
carcinogen.
Dioxin was a primary component of
the herbicide 2,4,5,-T, which gained
notoriety as the defoliant Agent Orange in
Vietnam and which came under attack in this
country as a dangerous substance that
causes cancers and mutations.
Fish samples from both the NC and
TN stretches of the Pigeon River have been
sent to the EPA for analysis. The samples
were obtained by an elecao-shock technique
that stuns f1Sh within an eight-foot radius of
the point of contact with a powerful
electrical source.The fish are then gathered
and sent to EPA laboratories in Atlanta for
testing.
Tennessee officials had to return to
the river for a second round of
fish-gathering after taking initial samples in
January, 1988. They did not bring in
enough fish in their first try to make an
adequate sample.
The government fishermen said that
the water in the deep pools where they
fished was a dark brown color. They
complained of the foul smell of the river.
Local people living along the
riverbanks said that although fish were few
in the river, they would catch what they
could, untiJ lhrcc years ago when, according
to one resident, the fish "had a lcind of blue
mold on them and their eyes were
funny-looking."
Dioxin has been shown 10 pass along
the foodchain via small, bottom-feeding fish
and into the larger predator fish.
Officials from Champion International
and the state of Tennessee are involved in
protracted negotiations that might perhaps
resolve the immediate fate of the river. The
EPA has indicated that it would be amenable
to ratifying a compromise agreement on
color standards for the Pigeon, if one could
be reached.
The fish say that unless the river is
cleaned up completely, they will noc return.
The Dead Pigeon River Council
(DPRC) is a group of western slope
residents who feel victimized by
Champion's misuse of the river. The group
KATIJAH - page 20
was a strontt voice urging the EPA to
undertake the dioxin testing. They also have
been persiste.ntly urging the TN Department
of Health and Environment to undertake a
study of the abnormally high number of
cancer deaths of residents of the
downstream community of Hanford, TN.
An informal survey by residents of
the town (population 500) revealed that 167
cancer deaths have occurred there in the past
20 years. The Cocke County commu ' t;y is
.locally known as "Widowville."
The TN Water Quality Control Board
will test Hanford's well for contamination
of the local water table by river water
pending a review of the EPA 's dioxin tests.
ConlOCI:
The Dead Pigeon River Council
803 Prospect Ave.
Newport, TN 37821
MEETINGS CALLED
ON TOXIC SPRAYING
Nanni World News Set\lice
Carol McGincbey, Mary Ann Delany,
and Nancy Barnhardt are three women who
litcralJy cannot stand toxic chemicals in the
environment. The women, who are from
neighboring Floyd and Patrick counties,
VA, have body systems that are extremely
sensitive to toxic chemicals. They have
suffered acute symptoms of poisoning in the
presence of chemical insecticides and
herbicides.
The three arc acting as a liason
committee between community people and
state agencies on the questions of
agricultural and silvicultural spraying. They
are meeting with Dennis Anderson of the
Vrrginia Forest Service and a representative
of the state Agricultural Extension to discuss
the spraying of the herbicide "Round-up" to
weed out young broadleaf trees, particularly
yellow locust, which contend with young
plantings of white pines, and the spraying
of "Paraquat" as a pre-emergence herbicide
oo "no-till" com plantings.
Nancy experiences liver problems and
respiratory ailments in the presence of the
poisonous sprays.
"When I feel an aching sensation in
the area near my liver," she says, "I start to
ask around. If I investigate, I always find
that someone is spraying nearby."
Carol has more extreme symptoms in
the presence of the toxics. Her body reacts
with a high fever, sore throat, numbness of
the extremities, nausea, and extreme fatigue.
"I was laid out in bed for three or four
days at a time in several instances last spring
and summer," she said.
The
women
maintained
communication with Anderson during last
year's spraying season. The Forest Service
officer said it was almost uncanny how the
women pinpointed his spraying schedule
through their bodily reactions.
The women also approached the
Appalachian Power Co. about clearing
brush under their transmission lines by
mechanical means rather than with
poisonous herbicides. The company is now
considering the idea.
This year the three are meeting with
Anderson and the state Extension Service
before the spraying season to communicate
the depth of feeling that some area residents
have about this question and to suggest
measures like publicizing spraying
schedules so sensitive people can avoid the
toxic clouds.
"We are going to meet with them in a
non-confrontational way," said Carol, "to
tell them about our needs and viewpoints,
and to seek out any common ground we
may have about this issue."
"Everyone, whether they know it or
not, is affected by these poisons near our
living-places," said Nancy. "Everyone who
is exposed accumulates those complex
chemical compounds within their bodies to
the detriment of their life and overall health.
Because our special sensitivity causes us to
have immediate, visible reactions to the
poisons, we have been selected to be the
buffer between the sprayers and the general
community."
Suppon the women advocates of air
that is clean and safe to breathe. Investigate
toxic spraying in every part of the
bioregional province. To offer suppon, or
to receive advice and a standard survey form
to evaluate the effects of chemical poisons in
the local environment. write to:
Nancy Barnhardt
P.O. Box 417
Aoyd, VA 24091
US FOREST SERVICE
RELENTS ON RIVERS
Nawn! World News SCNlce
104 miles of eleven rivers in Katuah
are among 35 rivers and 98,000 acres of
riparian land in the southeast that are at least
temporarily protected by agreements with
US National Forest supervisors.
"Binding comminmcnts" by the US
Forest Service (USFS) provide for
evaluation of ponions of these rivers to be
included into the National Wild and Scenic
Rivers System and five 10 ten years of
protection while the study is being carried
out. Only the parts of the rivers on National
Forest land arc presently under
consideration.
The agreement was negotiated by the
American Rivers organization with the
assistance of the Sierra Club Legal Defense
Fund. Highly pleased with the results of
their talks, American Rivers withdrew
motions of appeal the group had filed
against the forest management plans for the
National Forests involved.
American Rivers is a non-profit
organization seeking legal protections for
rivers in the US.
FORECAST: CLOUDY UNLESS THE PEOPLE ACT!
Nllllnl World News Service
Against overwhelming economic,
scientific, and ecological evidence,
incineration still persists among technocrats
as a preferred choice for solid waste
disposal. The engineering mentality
apparently demands a technological solution
to the waste disposal problem, as it has in
so many aspects of our society.
Yee, when the Environmental
Protection Agency (EPA) announced their
opinion that incineration of Asheville's
dehydrated sewage sludge by the
metropolitan Sewage District (MSD) would
require no environmental impact
assessment, such a squall of protest arose
that the agency extended the public comment
period, and is now considering public
SPRING- 1988
�petitions for a full environmental irnJ?act
statement.
Local residents and organizations
have sent documentation to the EPA that the
most favored alternative, biological
composting, as well as being cheaper, is
ecologically safer. The airborne emissions
from incinerator p lants simply move
pollution into the upper at:m0sphere, and the
leftover ash is in most cases classified as a
hazardous waste. Dangerous cadmium
levels from industrial process wastes in
Asheville's sludge can only be removed by
an electrostatic precipitator. This is much
more expensive that the Venturi scrubber
process currently budgeted by the MSD and
might make the cost of incineration
prohibitive.
Activists have also informed the EPA
that land next to the MSD facilicy is available
to buy, which would considerably lower
MSD cost estimates for composting, which
were boosted by the addition of expenses
for transportation and transportation
equipment to move the sludge to a distant
site.
Cocke Councy, TN is also flirting
with the incineration alternative for waste
disposal. A Nashville, TN company,
ironically called Resource Recovery
Tech nology, has approached the
commissioners of the west slope councy
with a package plan in which the private
corporation .would assume all construction
costs for an incineration facilicy and charge
a disposal fee of $18-22 per ton of trash. As
Cocke Co. is producing about 100 tons of
refuse daily, the cost for incine.ration would
likely be over $100,000 per year.
Steam power from the incineration
plant would be sold to a local industry for
additional profits for the contractor.
Apparently, Resource Recovery
Technology Co. did not mention toxic gases
and heavy metal particulate matter among
the benefits of the plan.
CSI WASTE INCINERATOR
waL BE CLOSED
The county commissioners of
Caldwell Councy announced that they will
close the Caldwell System Inc. (CSI)
hazardous waste incinerator.
There is a major law suit pending
involving the county commissioners,
Caldwell Systems, and several local
ci ti:zens. At issue is the fate of a dairy farmer
located just below the plant who bas
suffered a complete Joss of his business due
to health concerns about his product. Other
local citizens in the neighborhood have
suffered r ashes and burns, and a study
commissio ned by members of the local
chapter of the Western North Caro lina
Alliance uncovered evidence of toxic soot
falling miles away on the 1-40 expressway.
CSI is offe ring an out-of-court
settle ment, whic h is meeting mixed
reactions from local citizens. The company
wants to shut down its operation but use the
site for hazardous waste storage for five
years. Many feel that plan is unacceptable
and want guarantees of verifi able
monitoring written into any agreement.
From WNCA "Issues Update"
available from WNCA; Box 180
~
Asheville, NC 28814
P'
SPRING - 1988
The Origin of the Animals
continued from page IS
plant people. They even learned to hybridi:ze
the plants. By stealing their reproductive
power the humans gained control over the
plant kingdom. They made the plants serve
as human food sources, instead of
cooper ating in serving the plants as
seed-bearers, as it was intended to be.
This is a most dangerous new
development. Hybridization is causing the
disappearance of the str0ng, old varieties
that could reproduce themselves. They are
being replaced by new varieties that,
although they better serve the humans'
immediate purposes, are weak and not able
to stand up to stressful conditions like the
natural varieties. By their desire for control,
the humans are putting themselves in
jeopardy. If their ltost plants cannot swvive
in the world as it changes, then the humans
will perish as well..
The humans also have still not learned
to control their fire. Their powerful nuclear
fire is the most dangerous form yet
discovered. This above all causes the plants
to be concerned about the future of the
world which has been thrown so out
balance by their wayward experiment.
But the story continues. It is not over
yet. There may be other developments in the
evolutionary game.
Who knows? The world may be
returned to the plants. once again. Plants are
more immune to radiation than animals.
They mutate and change in the presence of
radiation; they are not as likely to die and
become extinct. Plants eat sunlight, which is
one fonn of radiation. They may find the
means to utilize other types of radiation.
They are far ahead of the humans in that
respect and may once again become the
masters of the planet
It is obvious from this look at our
history that if we want to fulfill our true
purpose on Earth, we should save seeds and
propagate plants. That is our inborn duty
and one of the most healthy things we can
do for our world.
/
Rediscovering Heirloom Seeds
Janeice Ray
Hybridization has taken the ancient art
of seed-saving away from us. F-1 hybrids
(meaning first filial generation) are a forced
genetic cross between two unalike parents and
exhibit unusual vigor and uniformity. Their
seeds, when grown out, revert back to some
ancestral strain. Hybrids must be re-crossed
year after year by seed companies, so we
become totally dependent upon them for the
basic source of our food.
The uniformity of hybrids produces
vulnerability to crop failure. Hybridization and
the lack of varieties shrinks the genetic base of
our crops, leaving them in a weakened state.
This caused the potato famine In Ireland in the
1840's · the people were growing only a few
varieties of potatoes, which were not blight
resistant, and the country starved when the
disease spread through the fields.
Crop diversity may save us in the future
when we are searching for a gene that may
withstand the environmental problems that our
world faces. Are there varieties that can take
the effects of acid rain? Or of shifting weather
patterns? Some old variety may be the answer,
and we need to keep those gene pools alive.
So I am convinced to buy only standard,
open-pollinated varieties, no matter how
amazing the hybrids sound, and I am learning to
save my own seeds. I buy seeds from small,
family-owned seed companies. Many of the
major companies have been taken over by
huge corporations, usually petrochemical in
nature. The smaller companies with the less
glossy catalogs (most of whJch enoourage seed
independence) need our support. The Graham
Center Seed and Nursery Directory published
by the Rural Advancement Fund is a wonderful
resou rce for localing these seedspeople.
Send a few dollars to:
Rural Advancement Fund
P.O. Box 1029
Pittsboro, NC 27312
I am beginning to plant heirlooms -
vari eties our foreparents grew for generations.
With the advent of seed companies, many of
these were lost, many endangered, and only
now are folks rediscovering them and returning
them to our collective gene pool. The book to
read is Heirloom Gardening by Carolyn Jabs,
and the place to connect with like-minded
people is:
The Seed Savers' Exchang~
Rt. 3, Box 239
Decorah, IA 52101
Here are a few seed companies offering
open-pollinated and traditional varieties:
Johnny's Selected Seeds
Albion, ME 04901
JL. Hudson,Seedsman
P.O. Box 1058
Redwood City, CA 94064
(Catalog: $1 J)())
F/Qating MoUlltain Seeds
P.O. Box 1275
Port Angl!les, WA 98362
forganically-grqwn heirWoms ca1a/og: $1 .00)
BounJiful Gar<kns
5798 Ridgewood Rd.
Willits, CA 95490
(open-pollint1led, untrea1ed)
Southern Exposure Seed Exchange
P.O. Box 158
North Garden, VA 22959
(Caralog: $1 J)())
Peace Seeds
1130 TetJu:row Rd.
Williams, OR 97544
(Caralog: $1 .00)
Seeds Blum
ldalw City Stage
Boise, ID 83707
(1-ltirloom seeds, catalog $2.00)
KATUAH - page 21
�DRUMMING
LETTERS TO KATUAH
Dear Katuah My husband and I own 40+ acres in Kaniah. We have no
children and are concerned about whnt will happen to our
land when we die. We would like 10 sec it prorected, not
subdivided, and used in a way that is kind to the earth hopefully continuing the organic gardening & orcharding we
arc doing, carefully using and preserving the forest land, etc.
Ideally we would also like to sec it benefit people in need. A
lot to ask! If you have any ideas or can refer us to anyone
with solutions for this sort of situation, we would appreciate
it. We don't want to sec the place tied up in such a way as to
be useful to no one.
Thanks for any help you can give us.
Shalom,
Sheila Wofsy
Reggie Lenoir
Rt. 1Box178
Suchcs, GA 30572
Dear Editor,
Someone who did not identify themselves sent me an
unsolicited photocopy of your Fall, 1987 issue of K.i1.iah
containing the article "Smells Like Money To Me" CKiW.i\11
#17 - ed.)
The author presented a corporacc image of the wealth
of the Champion Corporation, however implications in the
article were critical because Haywood County had not
diversified the economy, and because Champion did little to
support quality of life, including this generation of Haywood
County residents. True, the mill is old, and Haywood
County should be offering incentives to keep the industry,
and to assure that better environmental controls arc the goal.
In the meantime, children are threatened by the attitude
of fear and unrest that prevails because their parents,
grandparents, and neighbors are frightened.
If your publication is truly interested in the
bio-technical development of Southern Appalachia, publish
positive approaches about appropriate industrial development
which will match our workforce, our geographical terrain,
our water and sewerage supply, our cultural and ethnic
heritage.
Please include articles 10 which the common man who
has a sense of stewardship for the earth can relates. l am of
Scotch-Irish descent, a daughter of generations of farmers
who valued land. Today I see developers cutting into the
mountains wilhout regard to the sediment which will be
altered and moved into our streams. l see local real estate
developments over-building on fragile land sites. J see that
the larger number of land holders are no longer full time
residents of the county. A land use plan is a critical issue for
Haywood County. An indusrrial recruitment plan would add
balance to the economy.
Yes, I care about poUotion, but try to be
comprehensive in future articles rachcr than singling out our
"greatesc bread basket" in Haywood. r believe a reasonable
solution such as a five-year plan could be implemented.
Sincerely,
Ernestine E. Upchurch
Maggie Valley, NC
Thank you/or your thbughtful reply. - The Editors
Hopefully KJJ.nu11J 1120 will be ofsome help. - Editors
The Stones at Laurel Creek
The stones here are
shoulders and elbows of the lover I
looked for everywhere I travelled
to anive hen:
poking through her
garment of rhododendron, shaped
by the rush of her laughter,
pools of thought
I feel her
enjoying my step best when I step
naked, enjoying it
Like the pause
when the fingers seem to listen to the skin
and forget which name the lover has
and what color the skin,
I bend
to soothe my bands on her tender grain
Through the slow, gigantic
pulse of sun in stone I suddenly
recognize her- "Mother!" (bur even thar
is just a name
She lies
under every itch and movement ofmy f001
and I have only known her
by names-)
- Stephen Wing
KAlUAH - page 22
Awakening
Soft vault of sleep
attended darkness
Quiet folds around me
silence screams
In the midst of pitch
my eyes arc opened
to wondrous views
ineffable
Angel's garments, as white smoke
gently billowing
as they tum
My mouth is opened to kiss
hot coals
burning away mortality
I change
and enter, again, the womb
of infinity
- Diane Yeager
SPRING - 1988
�Dear Katuah -
An idea we have been considering here in Spring
CTCCk is the Community Computer Bulletin Board This is an
interlocking system of computers in users' households that
are connected by telephone lines to a central computer that
stores the messages that folks wa.nt to share with their
neighbors. The networlc could be set up on a local or regional
level.
The system could be used for communication, keeping
records, playing games, word processing, and planning
various projects. The network could coordinate bulk
purchases of commonly-used items like clothing, shoes,
tires, seeds, and fertilizer to obtain substantial discounts.
People could barter, buy and sell, call for help, announce a
baby, share car-pool infonnation.....the list of uses is
endless.
The information on the bulletin board appears on the
individual TV sets or monitors in the users' homes or places
of business. The central computer is located in the home of
the system operator. If desired, the computers could connect
to national and international networks, so the bulletin could
extend all over the world.
If a user had a telephone and a TV set, the minimum
cost to buy a computer would be around $270. The cost of
the central computer and its operation would be shared by the
users.
If any readers are interested in the Community
Computer Bulletin Board idea, please have them contact me.
John Artley
Rt 1, Box 27-A
Hot Springs, NC 28743
(704) 622-7421
Flowers
I'm cleaning up
the inner environment
I'm plowing the fear
to prepare the soil
I'm mixing the elements
to make my hean fertile
rm weeding the hun
4:00 A.M.
Grandmother moon
is caught in the branches
of the tulip tree.
My husband's arm
is around me.
She calls out her longing.
We hold the crystal aloft
and catch her Light
in its center.
This moment is Forever.
Our moccasins
lie still
Upon the flintstone.
to care for the love
I'm coming up flowers
- Colleen Redman
SPRING - 1988
- Rose Morningstar
Bryson City, NC
Drawings by Kore Loy McWhiner
KATI IAH - oa2e 23
�continued from page 5
From The Perelandra Garden Workbook:
Deva of Soil
When Jmmans open a garden, any garden, a note is
sounded within the devic level. One mustn.'tforget that a
garden is a man.made invention. Therefore, the sounding
of the note indicating that one is w be created must come
from humans. When such a thing occurs, 1he devic level
immediately responds by creating the numerous energy
units which will even.tually be grounded into form.
When a human sounds the note with the intent to
work in co-creative partnership with devas and n.ature
spirits, that note is very different in sound, quality, and
vibration. If I were w use an orchestra as an example, I
would say that in the case of the ordin.ary garden, the
note sounded would be that of one instrument. Add to it
the intent to co-create the garden with nature itself, and
one would suddenly hear a full orchestra sounding a
deep and vibran.t multi-levelled chord.
Nawre, on all its levels, will respon.d in kind. The
various energy units we on the devic level create when
the single note is heard is very different from the units
we create when the full orchestra is sounded. So from
the instant you sound the note with the more expanded
intent, you will set off creation and movement on a far
grander scale.
As Machaelle's relationship with the garden grew,
she found herself appreciating the quallity and integrity
of the relationship itself as much as the fruits and
vegetables produced.
From The Perela11dra Garden Workbook:
Deva ofthe Pere/andra Garden
The physical planting process of a garden is not the
primary issue. What is of utmost importance is attitude
and i111ent...
I have specifically chosen dance (as metaphor for the
garden)for in order w parricipatefully within dance, one
must lift his spirit, center his senses.focus his thoughts in essence, he must strike an attitude that will allow him
to hear the mu.sic all the way into his soul and move in
accordance to that music. It is this attimde I wish to
convey for one who wishes to move into the garden in
harmony with what is happening there....
...Through (your mind and heart), the music will
1nove an.d you will naturally move with ~t both within
and outside yourself. And you will be most surprised at
the ease and grace in which you. your tools, and your
young plants and seeds join in effortless movement.
...My experience in the harvesting process has been
to sense joy and celebration for a job well done. At
special times, I can feel all of nature around me, on its
various levels, literally celebrate not just the health and
balance of the garden, but the resulting incredible
production as well. When I approach gardening, it is
with my sights set on creating a bala111ced, healthful
environment. I don't consider production. That
automatically takes care of itself. So there is always a
moment of happy surprise on my part when 1 realize the
green bean row has produced a whole slew of beans. It
may sound terribly naive, but I think this probably
illusttates best how changed my thoughts, focus and
intent are around gardening.
The larger issue of humankind's relationship with
nature is a central theme in the messages Machaelle
receives from the devas. It is in her garden that the
macrocosm becomes revealed by the microcosm.
KATUAH - page 24
Photographs by Clarence Wright
The devic messages address the importance of
reverence for life in the Perelandra garden as well as
the importance of reverence for all of life. Machaelle's
sensitivity and attention to the Perelandra garden opens
up for her a "window" on the needs and cures for the
whole planet.
Machaelle Small Wright's journey to the center of
her garden was a long one. The first half of her
autobiographical work, Behaving, recalls a childhood
of intense pain and trauma. Yet the chaos of events,
memories, and feelings has now become a sensible
whole.
Through her garden, the healing of herself and of
the land has become a single and continual process. It is
in her garden that Machaelle has taken the opportunity
to interact in a daily, conscious way with the dynamic
energies present there. Through her works, she offers
us the inspiration and encouragement t_o begin the
endeavor ourselves.
From Tiie Perela11dr0: Garden Workbook:
...The Perelandra garden is my life, my. heart aoo .
my very breath. It is my friend, my healer, my nurturer
and teacher - about myself, my planet and my unjverse ...
.. .It has taught me about power - my own and that
which is contained in all life around me. About equality.
About balance. About teamwork on a peer level...
... And it has taught me that we are a vibrant, active
planet fully participating in a larger, loving whole. /
Excerp<s rq>rinJedfrom The Pcrclandra Garden Workbook with f"m1issit111.
Machaelle Small Wriglu has just completed her third book, eniitled
Flower Essences: Reordering Our Understanding and
Approach to Illness and Health. It will be available in June 1988.
Gardening workshops and an annual open house are held at
Perelandra during the summer and early fall. For schedules and infomlillion
or to order any of Macluulle's books. meditation tapes orflower essences,
write 10: Perelandra, Box 136. Jefferson/on. VA 22724.
Excerpts selected by Christina Morrison with Mamie Mui/er
and Sam Gray assisting.
SPRING - 1988
�The
true art
of dancing
is
dancing what
comes out and not
following the rules.
Dancing
ho~ you want.
Because if you
follow rules
your soul
will never
get to show you
the dance you've
known ever since
you were born.
- Emily
1dance within myself
And look without
Joy within
Sadness without
Music within
Silence without
Lying on my bed
Waiting for morning to come
The moon sings to me
About the sun
Words by Emily Turner, age 6 with
Drawings by Amelia Brommer, age 8
SPRING - 1988
KATIJAH - page 25
�900€£ me€£i.ci.ne
continued from 1>3ge 16
What people call "visualii.ation" today
is a fonn of conjuring. People can visualiu:
a healing and by putting their collective
energy behind it and getting some sense of
how it fits in with the all, they can "push it
with power."
It is best not to try to visualize a
specific end to a situation, because that
limits lhe possibilities. Also, things seldom
tum out the way we plan. It is bes1 10
visualiu: a return to balance and hannony
and to encourage the awareness that the
lives of all things are interrelated. However,
I do see anything lhat works against the Life
Force as a whole as being negative and evil.
Nuclear arms and nuclear power, for
instance, appear to be destructive forces as
far as l can see. They seem like something
we can gel along without.
The human species is a high
consciousness, bu1 a1 the same time 1he
human race is a cancerous cell that is trying
to diges1 its host, the Greater Life. Yet
people on the spiritual path are always
searching for the connection to the whole.
As individuals 1hey realize their separation,
and they are searching for that connection
with every part of every cell from the
marrow of their bones outward.
One of the greatest blocks for us
.humans is our intellect. lt is self-defeating to
try to comprehend the universe with the
intellect, for it is not designed to
comprehend the whole. Being in a linear,
critical culture as we are makes it even more
difficult. Not impossible, but certainly more
difficulL It leads us to try to understand the
whole by adding up all of the parts. But the
whole is greater than 1he sum of its parts.
Organ ic Gr owin g Coop e rotiue
The Organic Gardening Cooperative
of Western North Carolina was started in
the early spring of 1987. A small group of
enthusiastic people came together 10
promote the merits of organic gardening and
fanning and the health and life-giving value
of organically-raised food. Meetings are at
Unity of Arden on Airport Road. The
cooperative meets the third Monday evening
of each month. There is time for sharing at
6:30 pm and a meeting at 7:00 pm.
The name "cooperative" was chosen,
because the group wished 10 create an open
forum for sharing experience, infonnation,
resources, and projects. There is a steering
committee that plans and coordinates the
meetings and other activi1ies. 01her
commiuees take on the tasks of a newsletter,
education, publicity, and telephoning. These
committees are volunteer efforts, and new
participants are always welcome. Th~ are
no dues. A small voluntary donation per
meeting helps to cover expenses.
The cooperative's meetings offer an
array of interesting activities such as songs
and music about gardening and nature; an
educational program with speakers, films,
slide shows, etc; a short nutritional update;
news on environmental issues; and a time
for sharing among the group. The main
topic of each program usually pertains to
gardening ac1ivities appropriate for that
month of the year, such as composting, soil
preparation, seed starting, etc. A varied
program is designed to meet the needs of
beginning gardeners as well as the
experienced ones in the group. There are
presentations of resources like magazines,
seed catalogs. extra seeds and produce, and
group seed or narural fenilizer orders. Glass
(clear and colored) and aluminum are
collected for recycling at each meeting.
We who are active in the cooperative
feel it is an exciting opportunity to
encourage each other and the public at large
to learn how to live in harmony with the
Earth and to produce quality food, which
will make us all more healthy and happy.
We invite newcomers to come and
participate at the meetings. Together we can
create rewarding adventures in learning and
"growing!"
- Ellen John
For more information about the
Organic Gartkning CooperaJjve, call Cheryl
Stippich a1(704)687-1741.
Herbology
Clinic
M. C. Majebe
Licensed Acupuncturist
78 E.ast Chestnut St. Ashevllle, NC 28801
(704) 258-9016
KATUAH - page 26
• conlinucd Crom JlliC 9
Dr. Gray soon arrived in Statesville
bringing several eminent botanists. Dr.
Gray had been misled by Miclraux's
description of the habitaJ of slwrtia. ltistead
of the moun1ain tops where he Juul always
looked, it Juul been found along a stream in
the foothills. Michaux's directions had been
fairly specific, bw his continual references
to the "high mountains" misled Gray, the
botany detective. Shorria, the mystery
flower of the mountains, soon became so
famous that pressed specimens of a single
plaru were selling/or fifty dollars.
SJwrtia makes a good grour1d-cover
under rhododer1drons. It needs a shady sire
with an acid soil rich in humus, plemy of
water, and regular mulching with oflk
leaves. It spreads mostly by runners, and
grows in luxuriant, dense colonies where
conditions are to its liking. Its delicate white
flowers lost for several days. It is one ofthe
most coveted plants of any wild flower
garden.
A collector has written, "No idea of
the beauty of this planI can be formed unJil it
hos been seen in its native Jwme. The mass
of glossy green and white, once seer1, car1
never be forgotten." It was never Gray's
privilege to see shortia at the height of its
blooming period, which is the latter part of
March into early April.
Of the 25,000 botanical specimens
that Gray classified before he died, Gray
asked that shortia cover his grave at
Cambridge, Massachusetts. In Gray's life,
many honors had come to him, but they
were os naughl compared to the discovery
ofthe little mountain pla111 thal Dr. Asa Gray
named shortia.
The mystery plant, sJwrtia, lost/or a
hundred years, because ofits limited narural
distribution, is probably to be found
growing more in culdvarion now than in the
~ild. This is especially significant today
because of the destruction of much of
shortia's native habiuu in North and Sowh
Carolina due to artificial lake construction.
Rtprinltd from the Noah Carolina Native
p(o111 Proaagqljon Handbook prepared by the North
Carolina Wild Flower Prtsuvalion Sociery (Tollen
Chinese
Acupuncture
and
sh.ot"tta
Garlkn Centtr 3375; University ofNorth Cmolina;
Chapel Hiil, NC 27599 - $5.00 ppd.) /
Natural Food Store
& Dell
160 Bro.ctway
Ashevllle, NC 28801
Whlf-e llroadwmy n..ia
MlrTlmon Ave I. ~240
OPEN 7 DAYS A WE. K
E
Mond•y·Salurday: 9am·8pm
Sunday: 1pm-Spm
(704) 253-7656
DE_51GNS
by Rob Messick
Illustration & Design
In Pen & Ink and Colored Pencil
P.O . 8o)( 260t . eoone. NC 28U07 • (704J7a4 tiOQ7'
SPRING - 1988
�· continued from page 12
K: How d o you think people first
determined how to use herbs?
G: The first herbs that were used were the
leaves of the Tree of Life in the Garden of
Eden. And we'll never find the fountain of
youth until we get the Garden of Eden back
and get back to the Tree of Life.
K: Until we get back in touch with nature?
G: No, back to the Tree of Life. God took
that to heaven before the flood. And when
he makes this earth new again he's going to
bring it back. And when we see the Garden
of Eden we'll see herbs as they're s'posed
to be.
K : Do you think this will be a sudden
occurence or will it be a gradual awakening
of God, and now Satan's walking up and
down, to and fro on the earth. You see, this
battle isn't something done in a comer; this
earth is the theatre of God's love. God had
to let us tear things up and let things go
because our natures won't accept the truth
otherwise.
Are you passing your knowledge on to
them? Are they receptive?
G: No young people are interested like I
was when I was young. Some are interested
and could learn, but they're all afraid of
being tied down. They're interested when
they feel like it, but when they don't feel
like it they don't want to be bothered.
K: Do you know when your book will be
out or what you11 call it?
G: When there are enough people that will
G: No, I don't. I was held up all summer
be true to God then Christ will come. Think
how all this time the angels have tried to
help people to think of these things and do
what's right Still we go on in our lives and
don't study, don't stop to read what God's
given us. And just look what a mess we've
made. Think of the Garden of Eden - the
beautiful flowers and trees - and then loolc at
that hillside over there (points to trailer park
across road) ... all the death and dying. Of
course there's still a lot of beauty here...
Satan tried his best to get Christ to give
up and not go through with his plan of
salvation, but He stuck to it and proved that
God's truth could be followed. Adam sold
out because he chose to obey Satan instead
with my eyes - couldn't see to read. And
many days like today are holding me
baclc...(laughs). [While talking to us,
Granny gracefully received five patients and
several phone calls. We arrived at 10 a.m.
and by 5 p.m. she hadn't paused once.]
K: Thanks so much for your time and
energy! We both have personal questions
but they can wait 'til another day.
G: Oh, I can help you now - would you
like that?
K: Sure, but you must be tired...
COMF TOlHf
FOR
Drcamwcaver l!Boomllcn:
Books and Tapes by Mall and Special
Order. Metaphysics, Comparative Religion,
Psychology, Children and Women' s
Studies. New Age Music. Call Barbara,
(912) 233--5934 for Info.
NEW AGE SEMI NARS
\llHOLISTIC lf[ALTH
RETRf;ATS
&md fnr our Ire,.. bcuchurtr:
L.1.F. E. • Bo• 144K
Pullmon WV 26421
(.1041 t.5?·319:1
'Living In Full E nergy
K : Everything!
REMEDIES
K: What about your great-grandchildren?
among people?
l.l.F.E. RETREAT
CENTER
G: What have I been doing?
Cockleburr and Mullein cold remedy:
A large handful each of cocldebuns and mullein
leaves to 2 qts waJtt. Boil 20 minutes. Suain well
and drink. Burrs and leaves can be used a 2nd time
with 2 more quarts waier boiled 20 minutes again.
Mar l&old tin cture for lice:
Chop marigold blossoms fine. Cover with rubbing
alcohol in glass jar. Sel in sun for 2 wect.s, stirring
once each day. Strain and boWe.
MislldOt tea
For lal&b blood pressure: 1 Tbsp crushed
mislleioe leaves 10 1 qt cold water. Shake and let
Slalld ovcmighL Strain and drink 1(2 cup before
breakfast; 1/2 cup after brealdasL Repeat wilh
supper.
Mlstlttc>t tea
For epilepsy or Stizuns: Pour 1 pint boiling
water over l Tbsp crushed leaves. Take 2 Tbsp.
every 2 boors.
Poktbtrry artbrlt.ls remedy:
Take one berry at each meal the lst day, 2 at each
meal the 2nd, 3 the 3rd and so on for 8 days. Then
drop back to one berry again and begin climbing
back up IO 8. Continue until joints feel free. Then
drop back one berry per meat 8-7-6-5, until you're
baclc to ooe, and quit
mtl&n
WEEKLY CRAFTS COURSES
~
Woodcarving,We aving,
Blacksmithing,Basketry,
Pottery,Spinning,etc.
John C. Campbell Folk School
Brasstown, NC 28902
(704) 837-2775 o r 837-7329
T-SHIRTS, SWEATSHIRTS
For ADULTS and CHILDREN
15 ORIGINAL
HAND·PRINTED
NATURE DESIGNS
,_.'?
ULTRAVIOLET l'UNFICATIOH AHO FILTENNG SYSTalS
SOI.AR PflOOUCTS ·WATER ANALYSIS
.HWY. 107
EACH COLORFUL
DE.SIGN IS
RT. 88 BOX 125
CULLOWHEE, NC 28723
PRIN'IED ON
QUALITY T' s
Alill SWEA'IS
APPALACIDAN BUILDING
& DESIGN
Passive Solar,
Eartlt-Shellered Homes
Greenhouses, Spas,
Decks
SCOTI BIRD
(704) 683·1414
GREG BLACK
683-4795
SPRING - 1988
KATUAH - page 27
�MARCH
20
evenrs
SPRING EQUINOX
23-24
ASHEVILLE, NC
Rhythm Alive! Classes in African
drumming with Martha Overlock and Dean
Buchan:ln. Ongoing. Wed and Thu evenings, 7: l S al
Asheville Academy of BallcL Call (704) 645~
16
canoes.
New Moon
CULLOWHEE, NC
Tuckaseegee River Cleanup. Rllfts,
kayaks. Mcct 11 am. 227-7206 for more
info.
14-15
GREAT SMOKY MT'NS.
Spring WildOower Pilgrimage. Auto,
wal.lcing tours lO view plants and birds of the
Smokies. SS. Call (615) 436-1257.
27-29
24
ASHEVILLE, NC
Sierra Club meeting. Spcllkcr Bill
Thomas, "TheJocasse WatcrShed" with slides. 7:30.
Unitarian Univcrsalist Church, Edwin Pl. and
Oiarloue.
25-27
WAYNESV ILLE, NC
"Vibrational Healing" with Joyce
Keane. "Flowers arc the highest vibratory
expression in the vegetable kingdom." Lc:im to use
Oower essences - gentle, yet powerful. $20.
Stil-Light Center; Rt. I, Box 326: 28786. (704)
452-4569.
26
ASHEVILLE, NC
The Paul Winter Consort,
"Celebration of Creation." Central Methodist
Church. Tickets $10.SO at Malaprop's.
and meditation with Fr. John Groff. SSS.Southern
Dharma Foundation; RL I, Box 34-H; Hot Springs,
NC28743.
29-30 & T ANASJ RIDGE
MAY I Come to X.~.'TU.~K SJ>1t1.N<l
(l.~'JKE1t1.Nlll Worlcshops, waterfall, crystals,
mountain meadows. Join the family circle! (Sec ad
next page.)
30
BELTANE (MAY EVE)
ROANOKE, VA
Sixth Annual New Horizons Festival
of alternative healing and lifestyles at Roanoke
Civic Center. Pre-register. S26.00.
TRENTON, GA
Caving Expedition with Snow Be:ir.
Learn safety, techniQue, geology.Camping at
Cloudlaad Canyoo. f.quipmem provided. Sec sn.s.
IS
New Moon
BLACK MOUNTAIN, NC
The Black Mountain Music Festival.
Taj Mahal, Rare Air, Robin and Linda Williams,
Elise Win and the Small Family Band, Fred
Armstrong-Park, and more will be there.
Pre-register: $35 for the weekend. For more info,
ctll Gray Eagle and Friends, (704) 669-2456.
20-22
20-22
WAYNESVILL E, NC
"Therapeutic Touch" • using hands to
direct human energies in healing with Maria
Parisen. SLil-Light Sec 3(25-27.
WILLIS, VA
"Finding Our Place.• Developing a
deeper relatiooship with the land and the spirilS who
dwell there. Brian Ellis. Pre-rcgisler. $85. Indian
Valley Holistic Center. Sec 4/8-10.
28-29
APRIL
31
2
Full Moon
CELO, NC
Full Moon Drumming Celebration al
Mountain Gardens. Call (704) 675-5664 for more
info. ONGOING.
Full Moon ("Blue Moon")
JUNE
1·30
3
CHEROKEE, NC
"Cherokee Concepts of Birth and
DcBlh" art exhibit on display al Cherolcee Hcriwge
Museum and Gallery.
EASTER SUNDAY
8-10
WILLIS, VA
"lmaginccring Ourselves and the
Crystal Planet." Exploring Earth energies with
Mary and Joseph Jochmans. Pre-register: $95.
Indian Valley Holistic Center; Rt. 2, Box 58;
Willis, VA. (404) 789-4295.
APPALACH IAN TRAIL
Trail work. Bring gloves. Call
Thelbett Dowdy, (704) 684-3053 for dcUlils.
4
MAY
9
9
BLACK MT'N., NC
David Wilcox, singer and songwriter
Bl McDibbs'. $4. Sec 3(l2.
9-10
ATLANTA, GA
Shamanic Jowney, Power and Healing
workshop. $100. Call Barbara Hmison, (9 12)
233-5934.
HELEN, GA
EARTHSKILLS WORKSHOP Lc:im
old ways, a new awattllCSS of the woods with Snow
Bear, Darry Wood, and EUSUllCe Conway. For more
info, call (404) 878-2201.
GREAT SMOKY MT'NS.
"Forests and Trees or the Smokies."
Pre-register: $25. Smoky Mountain Field School;
Univ. of TN: 2016 Lake Ave; Knoxville, TN
37996.
F ull Moon
GREAT SMOKY MT'NS.
•A Historical Perspective of the Great
Smoky Mountains NP." Natural and human history
of the Park with Wilma Dykeman. Pre-register:
$25. See 6/4.
!!
1-31
ASHEVILLE, NC
Robert Johnson's paintings on exhibit
t the Asheville An Museum. One of the main
themes that runs through his work is the
tionsbip between the inner world of dreams and
visions and the world of Natwe.
He has lived in the Cclo Community near
o, NC for the past 16 years and the Katuah
ioregion has had a strong innuencc on his worlc. %
o Community. Burnsville, NC 28714.
lS-16
14
15-19
HIGHLANDS, NC
"Meianora• with Walter Chappell.
Recording the ethcric image or local nora. $250
includes accommodations.Highlands Biological
Center. P.O. Drawer 580; Higblllnds, NC 28741.
WILLIS, VA
"HEALING WISE • an Herbal
Medicine Intensive.• Work with botanical
medicines, spirit healing, body systems, and
self-love with herbal healer Susun Weed.
Pre-register: S9S. Indian Valley Holistic CenlCr. Sec
-4/8-10.
KATUAH - page 28
CHEROKEE, NC
"The Eagle Dancer." exhibit or the
worlc or carver John Julius Wilnoty on display at
Cherokee Heritage Museum and Gallery.
17-19
7-8
IS-17
New Moon
1-31
17-19
FARNER, TN
"Wild Foods and Medicines• taught by
Sn.ow Bear. Peppcrland Farm Camp; Swr Rt;
Farner, TN 37333. (704) 494-2353.
13-15
HOT SPRINGS, NC
"The Mystic Journey
Rc1tc~11·
- talks
BOT SJ>RINGS, NC
"A Rinz.ai Zen Retreat" with Sandy
Stewart. Pre-register: SSS. Sec 5/13-15.
WAYNESVILLE, NC
Workshop: "Fundamentals of the
Ancient Wisdom.· Esoteric philosophy with Ed and
Mary Abdill. Pre-register: S20. Stil-Light. Sec
3(}.S-27.
20
SUMMER SOLSTICE
..
SPRING - 1988
�KATUAH JOURNAL is beginning
compilation of a regional directory... a
GREEN PAGES of political, food,
environmental, clothing, arts and
crafts, shelter, healing, and other basic
resources in the Katuah bioregional
province. Listings will be free. If you or
your group would like to enter a listing
( including a brief description ) in these
or any other categories, please send
to:
KatUah Journal
P.O. Box638
Leicester, NC 28748
The International 4th World
Assembly wilJ hold its seventh assembly
this summer, July 31-August 4, 1988 at
Meredith College in Raleigh, NC. The 4th
World is an informal group of people from
all over the world who affirm the right of
urban neighborhoods and rural villages to
make their own decisions about their own
lives. The theme this year is "Community
Economics As If the Earth Mattered".
Registration is open to all. Full conference
fee including meals, lodging and
proceedings is $150. ($130 before June 1).
For more info: School of Living, 7th
assembly; 3030 Sleepy Hollow Rd, Falls
Church, VA 22042.
News Flash!
Environmentalist in NC
Governor's Race
NABCID
The third North American
Bloregiolllll Congress will be
held in the bioregion ofthe Ish
River Confluenc-e, north or
Vancouver, British Columbia. It
will be held August 21·26, 1988.
NABC I ('84) and NABC II
('86) brought together local and
regional peoples from all over
Turtle Island to celebrate and
work towards preservln& the
spiritual, environmental and
cultural diversily or this
precious continent. NABC Ill
will continue lhis work and
discover other ways to cooperale
in this way.
Katuah has been represented
at these congressings. If you
are Interested In participatin&
in this upcoming coneress,
please contact KaJilah, P.O. Box
638, uicttter, NC 28748 or
write to: NABC m, Box 1012,
Lillooet, BC, VOK lVO, Canada.
... Avram Friedman (Bruce A.
Friedman) announces his candidacy
for Governor of the state of North
Carolina...
As director of the NC Political Action
Committee to Dump the Co~act. Avram had
been looking lor candidates for all the NC state
offices who oppose NC's membership In the
Southeast Low Level Radioactive Waste
Compact. Because there was no gubernatorial
or lieutenant gubernatorial candidate who was
In favor of withdrawing from the compact, he
began a statewide search to enlist a candidate
for governor. Because he found no one who
would be willing, he registered himself as a
democratic candidate right ahead of the
deadline.
He Is basing his gubernatorial campaign
specifically on getting NC out of the Compact
although he stresses there are many more
related Issues including NC's economy and its
future.
For more information, w rite: CCNW, P.O. Box
653, Dillsboro, NC 28725
on the Tanasl Ridge, near Blue Ridge Parkway
'.F'rtday - Sunday, A.priL 29-'.M.a.y 1
Wor~nops:
Nati.ve Crysta.Cs
Kerb f"ora.91..n<J
Women 's Ci.rcCe
The ftiorecJional Poet
Commu.ni.ty
nowsi.n<_J ... and: others
..USo: M.eadows, Waterf~ . M.usic,
Dancl.tuJ, & Drummi.tuJ
and
Cdebratl.on of the first of ttay
wUh MoypoCe, Dc:mc1.!19 !o S""e4 Ckc;C.e
---------------------------------------------------------------------------------Tent or RV Camping
Bring your shelter, bedding and utensils.
Bring clothing for all weather conditions.
Friday night potluck
Other meals community cooking,
with food provided
Name:_______________________________
Address:_ _ _ _ _ _ _ _ _ _ _ __ _ __
Phone: L_)_ _ _ _ __
Number of Adults_ _ _ _ __
Number of Children_________
SPRING· 1988
$15/adult before April15
$1 O/child before April 15
$17/ adult at camp
$121 child at camp
Mail to: Karen Rodriguez
U.S. 19W, Box481
Bryson City, NC
Katuah Province 28713
KAnJAH · page 29
�PEPPERl.AND FARM CAMP - a unique summer
camp experience for child!Cn 6-16 years. Adventure
trips, riding, Indian lore, swimming, more.
Delicious vegetarian meals - special diets
accomodatcd. Also seeking counsellors and staff.
For info: Pepperland Farm Camp; Star Route:
Farner, TN 37333 (704) 494-2353
STIL-LIGHT THEOSOPHICAL RETREAT
CENTER - a quiet space for petSOnal meditation,
group interacti. n through study and community
o
work. and spiritual seminars. Contact Leon Frankel;
RL l, Box 326; Waynesville, NC 28786
RM DESIGNS - I use the media of pencils, colored
pencils, gouache, pen and ink, and pholOgraphy in
creating unique fine and grafick an. l can make
diagrams, logos, finished prints, and designs for
brochwes, calenders, cards, books, ete. Mandalas and
symbols are my tendancy among other styles.
Coo tact Rob Messick (704) 754-6097.
ALTERNATIVE JUNIOR HIGH SCHOOL - Al
Arthur Morgan School students and staff learn
t0gether by living in community. Curriculum
includes creative academics, group decision-making,
a worlc program, service projects, extensive field
trips, cballcnging outdoor experiences. Write: 1901
Hannah Branch Rd.; Burnsville, NC 28714 (704)
675-4262
SEEDS FOR SALE - organically grown lurfa
sponge, purple globe amaranth, Mexican sunflower,
bushel basket gourd, garlic chives, holy basil SJ/pkt. w/SASE. Velvet beans, jack bean - S2/pkL
w/SASE lO Janeice Ray; RL. I Box 188-H; Quincy,
FL 32351
SIX RURAL COMMUNITIES - established over
lhe last 20 years, invite visitors/members.
Nonsexist, Nonracist, genlie cullUres based on
equality and cooperation. Write (SI appreciated):
Federation ofEgalitarian Communities; Twin Oaks,
KH8; Louisa, VA 23093
FREE CATALOG - Our books cover solar energy,
natural foods, metaphysics, fiction and poetry. The
latest project is Black Mountain Review, with
themes on the individual vs. society. Write: Lorien
House; P.O. Box 1112; Black Mountain, NC 28711
(704) 669-621 l.
KA1UAH- page 30
HAND CARVED WOODSPIRITS. mystical
hilting staffs and wall hangings by Steve Duncan.
For brochure, please write Wippoorwill Studio; RL
4, Box 981; Marion, NC 28752.
SOCIAL ECOLOGY SUMMER SEMESTER June 10 lO July 24. For more information call (802)
454-8493, or write: Institute For Social Ecology;
P.O. Box 89, DepL K; Plainfield. VT 05667
CENTER FOR ROBERT BLY STUDIES - Ally
Press is now maintaining a mailing list for people
who would like lO be informed of Robert Bly's
workshop and reading sciledules. An updated listing
is sent out twice a year along with a catalog of all
available books and tapes. Please write Ally Press;
Box K; 524 Orleans SL; SL Paul, MN 55107
1988 SUMMER WORKSHOPS at the Penny
Royal Center (Winged Heart Homestead) by Sufi
teacher Muzawir. How to prepare spiritually for
Earth Changes, How to build a no mortgage shelter
and much more. Send SASE lO P.O. Box 552;
Floyd. VA 24091
TEACHER NEEDED: Alternative, parent-governed
elementary (K-6), set in Monongahela National
ForesL Send resume lO Valley School; P.O. Box
83; Elkins, WV 26241.
DRUMS • Custom handcrafted ceramic dumbecks &
wooden medicine drums. CaU Joe Roberts at (704}
258-1038 or write to: 738 Town Mountain Rd.;
Asheville, NC 28804.
REVERSE OSMOSIS WATER PURIFICATION better than dislillers. To find out why write New
Energy Products; 660 K SL; Pullman, WV 26421
BLIGHT RESISTANT CHESTNUT - hybrid
American/Chinese Dunstan Chestnut trees - bliglht
resistant, timber growth form, productive orchard
crop with large, sweet, easily peeled nuts. Chestnut
Hill Nursery; RL 1 Box 341K; Alachua, FL 32615
(904) 462-2820.
NA1lVE AMERICAN MEDICINAL PRODUCfS:
white sage, cedar, sweet grass, k:innikinnick and
more. Please specify your needs and send SASE lO:
Good Medicine; 77 Parle Terrace East, D38; New
York, NY 10034 (212) 304-9605.
M. TREE DESIGNS: Illustrations and design
Beyond the pages of this journal, I work in pencil,
colored pencil, ink, cut paper, and batik. Fine and
graphic art to express and enhance our lives. Logos,
brochures, books, portraiture, window and wall
hangings. Cont.act Martha Tree (704) 754-6097.
HANDWOVEN WOOL BLANKETS - inexpensive,
from Mexico. Federation of Christian Cooperatives;
P.O. Box 120154; San AnlOnio, TX 78212
LETT'ERS OF FRlENDSHIP AND SUPPORT
would be appreciated by incarcerated brother. Write
t0: Rick Whilalcer #85670; Box 2000; Wartburg,
TN37887
WANTED: IDEAL SPACE FOR RURAL
COMMUNITY/HEALING CENTER. 50 - 150
acres, at least 30 arable, with southern exposure,
privacy, within 45 min. of Asheville or equivalent
urban center. One large house and several cabins
preferred. StteamS, springs, river, lalcc? Finder's fee.
Write Hibiscus; 521 Northeast Blvd.; Gainesville,
FL 32601 or call collect (904) 376-2146.
GARDENERS are encouraged lO visit our Paradise
garden for instruction and inspiration (free) and/or
pereMial plant sale (cheap). Artists are invited 10
come and create in the garden - painting, drawing
and photography are encouraged. We also bnvc a
cabin available in exchange for working in lhe
garden. Mountain Gardens; 3020 While Oak Creek;
Celo, NC 28714 (704) 675-5664
"TREASURES IN THE STREAM" - a cassette tape
of songs by Bob Avery-Grubel. $10 postpaid to Bob
at RL 1 Box 735; Floyd, VA 24091
ALTERNATIVE COMMUNITY NOW FORMING
in the mountains of north Georgia. Join others
seeking greater cooperation and self-sufficiency.
Based on spiritual and ecological values. Propeny is
now available. (404) 778-8754
'ESSENCE' - the all-one skin - dress - jumper pantaloons with nursing pockets. Earthwear; RD 1,
Box 75-Cl; CarllOn, PA 16311
WOMANSONG - ongoing choral group forming.
Songs of beauty, meaning, spirit, fun, peace,
cooperation, sisterhood. Come and sing! Monday
evenings 7:30 - 9. Also Orff Schulwerk:
music-making for beginners of aU ages. Come and
sec the studio! CaU (704) 254-7()68
WANTED - LAND in western NC. Family seeks 5
or more acres, preferably near Cullowhee, 10
preserve and eventually inhabiL If you have or know
of affordable land, contacl Bob & Mary Davis; 213
Westmoreland Cowt: Georgetown, KY 40324 (502}
863-4267.
WISCONSIN RENAISSANCE FAIRE - 2-story
shop for sale or renL Weekends July 9 - Aug. 21.
Excellent location with sales and living space. Write
or call Becky Farnam; RL 1: Check, VA 24072
(703) 651-6170
WEBWORKING is.free.
Send submissions to:
K.a.IW.
P.O. Box 638
Leicester, NC
Kaulah Province 28748
SPRING - 1988
�I
Comt.n«J Up . . .
Mtdfrfn,.. Allfts
The Katuall Journal wants to communicare your thoughts and feelings to the
other people in the bioregional province. Send them to LIS as letters, poems, stories,
arricles, drawings, or photographs, etc. Please send your co111ribwions to u.s at: Katuah
Jo11r11al, P. 0. Box 638, Leicester, NC, Katuah Province 28748.
The summer issue of Katiiah will concern itself with "Our Relations with the
Land" ...our effect on the land, new forms of relating, visions of our fumre habitat, and
other perspectives.
In the fall, Katuah will look at Castanea dentata, tile American cliestnut
tree. Any information abo1a this great tree's past andfmure will be welcome.
BACK ISSUES OF KATUAH AVAILABLE
ISSUE ELEVEN · SPRING 1986
Community Planning
Cities and the
Bioregional Vision • Recycling • Community
Gardening· Floyd Couruy. VA • Guohol •
Two BIORgional Views • Nuel- Supplemau
Foxfire GllllCS ·Good Medicine: Visions
ISSUE THREE · SPRING 1984
Sustainable Aj!ricuhure · Sunflowers - Human
Impact on the Forest • Cllildrens' Education
Veronica Nicholas:Woman in Politics· Ullle
Ptopl.e . Medicine Albea
ISSUE FOUR - SUMMER 1984
Water Drwn • Waiu Quality • Kudzu • Solu
Eclipse· C~tling ·Trout ·Going IO W1.1U
Ram Pumps. Microhydro · Poems: Bennie
Lee Sinclair, Jim Wayne Miller
full rolor
T-s61rts
In the traditional Cherokee Indian belief,
the creatures in the world today are only
diminuitive forms of the mythic beings who
once inhabited the world. but who now reside
in Galuna'ti, the spirit world, the highest
heaven. But a few of the original powers broke
through the splritual barrier and exist yet In the
world as we know fl. These beings are called
with reverence •grandfathers·. And of them,
the strongest are Kanai/, the lightning, the
power of the sky; Utsa'nati, the rattlesnake.
who personifies the power of the earth plane;
and Yunwi Usdi. ihe little man", as ginseng is
called in the sacred ceremonies. who draws up
power from the underworld.
Each Is the strongest power in Its o wn
domain. Together they are allies: their energies
complement each other to form an even
greater power. As medicine allies. they
represent the healing powers of t he
Appalachian Mountains.
The medicine powers of Kawah have been
depicted in a striking T-shirt design by Ibby
Kenna. Printed In 5-color silkscreen by
Ridgerunner Naturals on top quality, a/I-cotton
shirts, they are available now in ail adult sizes
from the Katiiah Joumsl.
"To show respect for this supernatural trinity
of the natural world is to in tum become an ally
in the continuing process of maintaining
harmony and balance here in the mountains of
KatUah."
To order. use the form be/Ow.
ISSUE TIURTEEN - Fall 1986
Ccnicr For Awakening • Elizabeth Callari ·A
Gentle Death • Hospice • Ernest Morgan •
Dealing Creatively with Death • Home Burial
Box • The Wake • The Raven Mocker •
Woodslore and Wildwoods Wisdom • Good
Medicine: The SWeat Lodp
ISSUE FIVE • FALL 1984
Hatvest ·Old Ways in Cherokee - Ginseng Nucleu Waste • Our Celtic Heritage •
Bioregionalism: Put. Present. and Future •
John Wilnoty • Healing Dukness • Politics or
Plttiaipation
ISSUE SIX-WINTER 1984·85
Winia Solstice Earth Cuemony • Horsepas1ur•
River - Coming or the Uaht • Log ~in
Root• • Mounl&in AgricullW'C: The Right Crop
• W"tll.i.IJn Taylor· The Furore or the foiat
ISSUE SEVEN • SPRING 1985
Sustainable Eco~ics . Hot Springs ·Worker
Ownership • The Great Economy • Self Help
Credit Union • Wild Turkey • Responsible
Investing • Woriting in Iha Wab of Ll!e
ISSUE EIGIIT ·SUMMER 198S
Celebration: A Way or Ufe • Katuah 18,000
Ycan Ago • Sacred Sites • Folk Aru in the
Schools • Sun Cycle/Moon Cycle • Poems:
Hilda Downer • Chciokee Hcri• Cenu:r •
Who Owns Appalachia?
ISSUE NINE- FALL 198S
The Waldee Forest • The Trees Speak •
Migating Foresll • Horse Logaing • SW1lng a
Tree Crop - Urban Trees • Acom Bread - Mylh
lllllC
'
ISSUE FOURTEEN· Winlef 1986-87
Uoyd Cul Owle • Boogcrs and Mummen • All
Species Day • Cabin Fever University •
Homeless in Katuah • Homemade Hot Waicr
Siovemakcr·s Narrative • Good Medicine:
lnLcrspCcics Communication
ISSUE FIFTEEN· Spring 1987
Coverlets • Wo~ Forester • Susia McMllwi
Midwife • Alternative Contraception •
Biosexuallty • Bioregionalism and Women •
Good Medicine: Matriacharial Culwre • &ad
ISSUE SIXTEEN· Summer 1987
Helen Waite • Poem: Visions in 1 Garden •
Vision Quest • First Flow • Initiation •
Leaming in the Wildcmeas • Cherokeea
OWlcnJ!C ·"Valuing Trees"
ISSUE EIGH1E£N ·WU- 1987-88
Vemaculu Atehi1eeiure ·Dreams in Wood and
Stone • Mowllain Home • Earth Energiea •
Earth.Sheltered Living • Membtanc Houses •
Brush Shelter • Poems: Oc1ol!cr Dusk • Good
Mcdk:inc: "Shelia" •
ISSUE TEN. WINl'ER 1985-86
Kate Rogers • Circles of Sione • Internal
Mylhmaking • Holistic Healing on Trial •
Poems: SleVe Knaulb • Mythic Places • The
Uk:ten a's Ta.la • Crystal Magic •
"Dmmspeakin&.
/'"r"
~UA~URNAL
P.O. Box 638
Leicester, NC Katuah Province 28748
For more information:
(704) 683-1414
Name
RegularMembcrship........ $10/yr.
Sponsor- .......................$20/yr.
Contributor.....................$50/yr.
Address
Enclosed is $
to give
this ejfon an extra bOOst
City
Area Code
State
Phone Number
Zip
I can be a local contact
person for my area
Back Issues
Issue# _@ $2.50 = $_ _
Issue# _@ $2.50 = $_ _
Issue # _@ $2.50 = $ _ _
Issue# __@ $2.50 = $_ _
Issue# _ @ $2.50 = $_ _
Complete Set (3-11, 13-16, 18)
@ $25.00 =$_ _
T-Shins: specify quantity
color: tan
S_ _ M_ _
L_ _ XL_ _
@ $9.50 each............$_
TOTAL PRICE =
_
$_ _
postage paid
SPRING - 1988
KATUAH - page3 1
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <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 19, Spring 1988
Description
An account of the resource
The nineteenth issue of the <em>Katúah Journal</em> focuses on springtime, plants, and the New Age movement: gardening with "nature intelligences", rooting blueberries, native plants, and herbal medicine. Authors and artists in this issue include: Michael Hockaday, Clyde Hollifield, Janeice Ray, Lucinda Flodin, Will Ashe Bason, Karen Watkins-Decker, Christina Morrison, Elaine Geouge, Sheli Lodge, Martha Tree, Brian Ellis, Stephen Wing, Diane Yeager, Colleen Redman, Rose Morningstar, and Ellen John. <br /><br />Beginning this issue, the title of the journal was simplified to <em>Katúah Journal</em>. A quarterly publication, it was published from 1983 to 1993 and was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1988
Table Of Contents
A list of subunits of the resource.
<p>The Perelandra Garden.......3<br /><br />Spring Tonics.......6<br /><br />Rooting Blueberries.......7<br /><br />"First Dogwoods" a poem by Michael Hockaday.......7<br /><br />Gardens of the Blue Ridge.......8<br /><br />A Visit with Granny: An Interview with Carolyn Port......10<br /><br />Flower Essence.......13<br /><br />The Origin of the Animals: a story by Clyde Hollifield.......14<br /><br />"Sacrament" <br />"Rain Has Come Again:"<br />poems by Janeice Ray.......15<br /><br />Good Medicine: "Power".......16<br /><br />Be A Tree.......17<br /><br />Natural World News........18<br /><br />Drumming: Letters to Katúah.......22<br /><br />A Children' [sic] Page........25<br /><br />Events.......28<br /><br />Spring Gathering.......29<br /><br />Webworking........30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Herbs--Therapeutic use--North Carolina, Western
Plants, Edible--Appalachian Region, Southern
New Age movement--Appalachian Region, Southern
Wild flowers--Blue Ridge Mountains
Heirloom varieties (Plants)
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Agriculture
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Children's Page
Earth Energies
Electric Power Companies
Geography
Good Medicine
Habitat
Hazardous Chemicals
Health
Katúah
Katúah Organization
Pigeon River
Plants and Herbs
Poems
Radioactive Waste
Stories
Turtle Island
Water Quality
Western North Carolina Alliance
-
https://omeka.library.appstate.edu/files/original/d265838cdaadc8b321dba6f48590eaf8.pdf
1c5248620a6e795d64134a0d67addc57
PDF Text
Text
RESTORING THE CHESTNUT
�"No other tree grows so rapidly or to such a great size 011 tile
dry gravelly hills of the nonheastern states. Always beautiful
with its massive trunk. its compact round-topped lzead, and
slender dark green leaves, in early summer, long after the
flowers of its companions have disappeared, the Chestnut
covers itself with great masses of spikes of yellmi flowers. and
is then the mos1 magnificent ohject in the sylvan landscape."
1
- Charles Sprague Sargent, Silva of North America ( 1896)
~LlAH JOURNAL
Postage Paid
Bulk Mail
Permit #1 8
Leicester, NC
28748
P.O. Box 638 Leicester, NC Katuah Province 28748
ADDRESS CORRECTION REQUESTED
�"Where There Be Mountains,
There Be Chesmuts"................. 1
A Natural History
Returning the Chesmut.. ................6
to the Eastern Forest
by Scott E. Schlarbaum
"Poem of Preservation and
Praise" .......................................7
by Stephen Lewandowski
Continuing the Quest.....................8
to Restore the Cliestruu
by uicille Griffin
Forests and Wildlifc ...................... 10
Eighty Years in tile Mountains
by Taylor Crockett
Gift of the Chestnut.. .................... 12
Chestnuts in the Regional Dier
by Kim Sandland
From the Roots ............................ .1 4
Chestnut Restoration Work
An Herb Note from Lucinda ......... 17
Good Medicine:............................ 18
"The Cli.anges to Corne"
Natural World News ..................... 20
Drumming: Leners to Karuah.......24
Review: Where Legends livc .......27
Young People's Page.....................29
Evcnts ........................................... 32
Webworking.................................34
"Where There Be Mountains, There Be Chestnuts"
by David Wheeler
I. The Forest of Old
B orn as we are into the world of the
twentieth century. we do not truly know the
Appalachian forest. What we know as "the
forest" now is a diminutive second growth
sprouting from the seed and stumps of the
devastation of the original trees. What we
are witnessing now is the foresi's incredible
powers of growth and rejuvenation and its
determined endurance in the face of
conditions that are becoming increasingly
hostile 10 life.
The forest we see is not the forest as
it once was nor the forest as it could be. We
have never seen the full majesty and power
of the climax forest. the great specimens of
"virgin" timber: massive beings - calm,
beautiful, and so very alive. We never have
experienced the abundance those trees
provided. It is hard in the present day for
our imaginations to even conceive of the
numbers of living cre:uures, great and
small, that the~c m:c:s supported and
sheltered.
"Climax" means 1he fullest expression
of growth for any given environment • h is
a state of dynamic equilibrium in the variety
of species and distribution of populations
that can sustain and continue itself un til a
major climatic shift sets new conditions for
climax. The deciduous forest in eastern
Turtle Island (Nonh American continent)
remained stable for thousands of years after
the retreat of the last glacier. But within a
mere 400 years after it was discovered by
European culture, the forest was completely
changed.
ln the lowland areas, the climax forest
fell back before the rush of European
settlers as they immigrated in unprecedenied
numbers in the 200 years following the
discovery of the New World. In the last
years of the nineteenth century and into the
beginning of the twentieth centu~y. the
remaining forest areas high an the
Appalachian mounrnins were subjected 1~
timber ex.traction marked by a degree ol
destructiveness unparallelled in history. .
The deadliest blow, however, fell m
the first half of the twentieth century when
an introduced fungus disease from the
Orient completely decimated the American
chestnut rree (Ca.uanea dentaia (Marsh.)
Borkh.), the largest and most prolific tree ~n
the fore ..1. The sudden and ca1astroph1c
disappearance of the chestnut sent sh~k
waves through the whole forest communuy.
The eastern climax forest was permanently
altered, and every plant and animal species
felt the impact of the chestnut's demise.
(continued on p3gc 3)
�,"
~LJAHjOURNAL
EDITORIAL STAFF THlS ISSUE:
Scou Bird
Jack Chaney
Rob Messick
Michael Red rox
ChipSmilh
David Wheeler
Mamie Muller
EDITORIAL ASSISTANCE:
Sariuh LowuJay Martha Tree Sam Gray \Viii Ashe Bason
Christina Mo"ison John Moffis Kim Sandland Judith llallock
Tom lltndrick.s Michael Jlockaday John Lang Jeff SmJ1h
John Creech Brad Stanback Brad Co111d
Thanks 10 the following ror their help in preparing this issue or
the Katuah Journal· Dr. Scou Schlarbaum, George Friacll. R.D.
Wallilce. Dr. John Rush Elkins, Edwin M:inchester, Philip Rutter.
COVER by Rob Messick
PUBLISHED BY: Ka!Uah Journal
PRINIED BY: The Waynesville Mountaineer Press
WRITE TO US:
K01U/Jh Journal
TELEPllONE:
(704) 683-1414
P. 0. Box 638
Leicester, NC
KalUah Province 28748
Diversity 1s an impon.3nt element of b1oreg1onal ecology, both
na1ural and social. In line with !hi..~ principle. the KatU/Jh Journal tries
to serve as a forum for the di~ussion of regional i~'UCS. Signed 1111iclcs
express only the opinion of the authors and are nol ncccssanly the
opinions or Ole K<Ullah Journal editors or sUIJT.
The lntemal Revenue Service has decbrcd Kati<ah u non-profit
org;inization under section 501(cX3) of lhc Internal Revenue Code. All
conlributions IO K01Uah are deductible from pcssooal income ux.
TiiE SOUTHERN APPALACHIAN BIOREOION
AND MAJOR EASTERN RIVER SYSTEMS
STATEM£Nf OF PURPOSE
Here in the southern-most heartland of the
Appalachian mountains, the oldest mountain range 011
our continent, Turtle Island; a small but growing group
has begun to take on a sense of responsibility for the
implications of that geographical and cultural heritage.
This sense of responsibility centers on the concept of
living within the natural scale and balance of universal
systems and principles.
Within this circle we begin by invoking the
Cherokee name" Katf.lah" as the old/new name/or this
area of the mountains and for ics journal as well. The
province is indicated by its natural boundaries: the
Roa11oke River Valley to the north; the foothills of the
piedmont area to the east: Yona Mountain and the
Georgia hills to the soU/h,· and the Tennessee River
Valle) to the west.
The edi1orial priorities for us are to collect and
disseminate information and energy which pertains
specifically to this region, and to foster tile aware11ess
that the land is a living being deserving of our love and
respect. Livi11g in this manner is a way to insure the
sustainability of the biosphere and a laslillg place for
ourselves in its continuing evolwionmy process.
We seem to have reached the fulcrum point of a
"do or die "situation in terms of a quality sta11dard of
life for all living beings on this planet. As a voice for
the caretakers of this sacred land, Katiwh. we advocate
a centered approach to the concept ofdece11tralizatio11.
It is our hope to become a support system for those
accepting 1he challenge of sustainability and the
creation of harmony and balance in a total sense, here
in this place.
We welcome all correspondence, criticism.
pertinent information. articles, artwork. etc. with
hopes that Katuah will grow to sen·e the best interests
of this region and all its living. breathing members.
- The Editors
KATUAH - page 2
AUTUMN- 1988
�•
"Chestnutt, of this sorte there is very greate plenty; the tymber whereof is
excellent for building, and is a very good commodity, especially ill respect of the
fruit, both for man and beast.''
·Monon, New £11glish Canaan (quoted by Charles Sprague Sargent
in Silva o/Norr/i America, 1896)
(conltn~ fn>m
page I)
fl.The Life of the Chestnut
The American chestnut tree was a
life-form unequalled in the eastern forests of
the Tunle Tsltmd continent. The chestnur
was a member of the family Fagaceae, and
the leaves resembled the leaves of the beech
in appearance, although they were larger
and longer. being six to eight inches in
length, "oblong-lanceolate" (like a long
ellipse, sharply pointed at both ends),
heavily toothed along the edges, with
prominent veins on the underside. The dark,
gray-brown bark was fissured and divided
into ridges interwoven into a distinctive
criss-cross pauern.
The leaves were late to unfold and
were followed in late June or early July by
the long, pendant catkins of drooping white
flowers that made a striking show on the
Appalachian hillsides. Chestnut flowers
gave off a sttong odor that was fragrant to
some and disagreeable to others. Because
they bloomed well after the last spring frost,
they set a reliable crop of nuts for wildlife LO
feed on each year.
After the first frost in October, the
prickly burs began to open and drop their
sweet chestnuts into the leaves on the forest
floor. The nuts were smaller than the
imponed chestnuts we are familiar with
today. being one-hair 10 one inch in width,
two or three to each bur.
Declared "one of the most useful and
beautiful trees of the forests of eastern
North America" by Harvard Arboretum
botanist Charles Sprague Sargent, the
American chestnut was surely the hallmark
of the eastern woodlands. The tree was
adaptable to a variely of habitat situations
and grew faster than any other hardwood
tree in the forest: two reasons for its
widespread success. The chestnul had a
spreading crown, and cast a deep shade
around its base as wide as the upper
branches could extend. In the open it could
produce a crown up to 100 feet in width. It
grew rapidly on soils that were poor and
shallow as well as on deep, fenile soils, and
only avoided limestone-based soils. fl was
moderately tolerant of the shade of other
trees, and so could grow up through their
shade until it in tum overshadowed them
and suppressed lheir growth.
The chestnut tree is thought to have
originated in China. The first seeds could
have been carried into Nonh America in the
food pouches of migrating humans. The
oldest evidence of the chestnut tree on this
continent was found in Yellowstone
National Park and dates back 50 million
years ago to the Eocene Era.
Once established on Tunle Island. the
chestnut tree migrated widely. Signs of its
presence have been found in Alaska and
Greenland. But climatic changes gradually
pushed the species into the eastern half of
AUTUMN· 198
the continent. There were 18 or 20
glaciations during the last two million years.
Each time the ice sheets pushed au before
them. After each glacier retreated, the
chestnut followed. The chestnut was a slow
mover, probably because it was a self-sterile
tree, and at the time of its demise it was still
a relative newcomer to the northern pans of
its habitat. Evidence shows that Cas1a11ea
arrived in the Connecticut River Valley a
scant 2,000 years ago.
Jn 1914 Professor Anhur Graves of
Yale University gave the range of Casr.af!4a
as extending "from southern Maine to the
valley of the Winooski River in northern
Vennom, to southern Ontario, and along 1he
American chestnut tree in size, but because
of its rapid growth habit and greater
tolernnce to shade, the chestnut prevailed as
a dominant tree throughout its range, while
the poplars were limited in number, usually
being restricted to choice cove habitats.
Today the yellow poplar inhabits m1my of
the sites formerly dominated by chestnut. In
its time. however, the chestnut tree often
comprised 25% of the forest, reaching
densities of 70-85% on the mountain slopes
of Katuah. So plentiful was the species that
a member of DeSoto's expedition through
the Appalachians in 1520, who styled
himself "The Gentleman of Elvas," declared
as simple fact, "Where there be mountains;
there be chestnuts: they are somewhat
smaller than the chestnuts of Spaine," thus
providing the first recorded reference to the
species by a white person in the New
World.
m. Chestnut Ecology
Natural r011ge of till! Am<ricon chL.ttnut tru.
shores of Lake Ontario to southeastern
Michigan, southward in the ~tern pan of
its range to Delaware, and in the west to
southeastern Indiana and extreme southern
Illinois, while it extends along the wuthem
Appalachians to north central Georgia.
central Alabama and Mississippi, and central
Tennessee (sec map)." In the southern
mountains the tree was common on slopes
between 2,000 and 4,000 feet in elevation,
but it was seen in the low bo11oms and up LO
6.000 feet on the highest peaks.
lt was in the Southern Appalachians
that the chestnut attained its greatest
dominance and its grandest size. Gifford
Pinchot in a 1897 report told of tre~s
reaching 120 feet in height and 13 feet in
diameter. Although the chestnut usually
grew to only 50-70 feet in height in t~e
nonhem part of its range, a standard tree in
the Southern Appalachians would be 90 feet
tall and 4-6 feet in diameter, often living
beyond 500 years of age.
Only the yellow poplar tree
( Liriodefldron mlipfera) rivaled the
The American chestnut tree was not
only a grand and unique species in the
11egral
eastern climax forest, it was also an i1
species. Oak trees. red maple, and
sometimes hemlock and gray birch. were
other t:ree species that, along with the yellow
poplar, could make a place for themselves
alongside the chestnut. In the shadow of
their high crowns grew hazel, holly, and
dogwood trees; huckleberries and other
Vaccirrnium species: and spicebush, flame
azalea, dog hobble, mountain laurel, and
rhododendron: the familiar understory
plants of the mountain forest. These species
interacted with the chestnut trees in a
multitude of ways to provide the conditions
for their mutual growth. Even the soil
chemistry and water patterns of the forest
were 1nnuenced through their many
generations of continuous habitation.
This association provided optimal
conditions for a wide variety of wildlife.
Many animals ate the chestnuts: they were a
nutritious. abundant, and dependable food
source. Game nourished at a rate
inconceivable today. Families of deer and
flocks of turkeys moved among the thick
trunks of the giant trees in the shady
twilight. Foxes denned in fallen, hollowed
trunks. Raccoons stored chestnuts in their
holes high off the ground, while chipmunks
carried nuts 10 their small holes among the
boulders. Squirrels and jays quarrelled over
possession of trees-full of the succulent
feast. Immense flocks of passenger pigeons
paused in their migrations to gorge on the
small, sweet nuts. In winter. elk pawed the
ground to tum up chestnuts hidden in the
leaves beneath the snow.
These animals in tum fed the great
predators that stalked the woods and s:iiled
the skies: the grny wolf, the mountam hon.
the red-tailed ha wk. the peregrine fal<X>n.
and the golden eagle.
(continued on page S)
KATUAH · page
�Mrs. ~Jimh Shelto11 of Sevier Col/Jl/y. Tc1111cs.set with her um Olld thru daughters s1afllling in front of a giant
chest11UJ tree MJJr Trtmofl/, presently in IM Great Smoky Mountains National Park.. /"his photo was taken 111 1920.
KATUAH - page~.
AUTUMN- 1988
�"They also grew behind my house, and 011e large tree, which almost overshadowed it, was. when
in flower, a bouquet which scented the whole neighborhood, but tile squirrels and the jays got the most of
its fruit; the last coming in flocks early in the morning and picking tile nuts out of the burs before they fell.
I relinquished these trees to them and visited the more distant woods composed wholly of chestnut. These
nuts, as far as they went, were a good substitute for bread."
- Henry David Thoreau, Walden (1854)
(continued from p:1ge 3)
And high in the trees the black bears
would bend or break the branches in 1he foll
of the year to pull the sweet nuts from their
spiny husks to provide the all-imponant
calories necesary for them to survive their
winter sleep. Dead chestnu1 trees also
provided large, hollow trunks that were the
bears' preferred denning sites for a warm
winter home and a secure place for the
females to binh their cubs.
Humans came to live in the forest.
The Indians hunted Lhe animals that fed on
the chestnuts and also foraged for the nuts
themselves to store for the winter. As their
agriculture developed, chestnut bread made
of chestnuts ground into com flour and tied
in com husks to boil became a staple dish.
They also used an infusion of the chestnut
leaves medicinally 10 cure the whooping
cough.
When the white settlers came, they
valued the chestnut tree for the use they
could make of it. Most of the newcomers
were farmers, so they cleared the chestnut
ttees from their farming fields and used the
logs to build their cabins. They roofed their
small dwellings with shakes split from bolts
of chestnu1 wood. Chestnut rails and fence
posts kept their animals in the pasture. And
when the farmer died, he was buried in a
chestnut box. Because of its high tannin
content, chestnut was highly resistant to
moisture and rot when in contact with the
soil, and was known as the best coffin
wood.
1n 1914 Professor Graves spoke of
chestnut wood somewhat scornfully,
saying, "...as far as the finer, technical uses
are concerned, such as interior finish of
houses, furniture, etc., it is decidedly
second-class material because of its warping
and checking tendencies; yet it is often used
for these purposes, where 1he element of
cheapness is the chief consideration. By the
uninitia1ed, chestnut used in interior house
finish may easily be mis1aken for the more
expensive ash."
But the wood was highly valued for
its durability and was used for bridge and
mining timbers, ships' masts. railroad ties,
telegraph and, later, telephone poles. By the
cum of the century, one-quarter to one-third
of the saw timber crop in the Southern
Appalachians was chestnut wood.
It seemed that chestnut lumber was an
inexhaustible resource. After 1900,
tanneries bought 1he wood for $2.00 per
cord to extrac1 the tannic acid from the bark
and wood for leather processing. Chestnut
was also a major source of pulpwood for
the paperrnaking industry. With the chestnut
so prevalent, it did not seem was1eful 10
sacrifice millions of board feet of 1he wood
to the industrial mills.
Mountain families also counted on the
fall chestnu1 drop. It was an imponant pan
of 1heir livelihood. Hogs were allowed to
AUTUMN-19
free-range in the forest, and the family fed
on fall chestnuts in the fonn of pork roasts
and hog jowls during the wintenime. In an
interview with journalist Vic Weals of the
Knoxville Journal, John McCaulley, a
former inhabilant of Cades Cove (now pan
of the Great Smoky Mountains National
Park), spoke about this way of
stock-raising:
"In the fall we'd separate into families
and go into the mountains to 1end to our
hogs - move them along from place to place
where the chestnuts were plentiful.
"Our hogs ran wild in 1he woods.
We'd put a bell on the old sow and tum her
out, with the liller, and go see about her,
along.
"And then in the fall of the ye.ar we'd
drive !hem home just as fat as if they'd been
in the cornfield.
"The acorns hi1 in the fall, and the
chestnuts hit, and, law, it wasn't no trouble
to drive in a big herd of fa1 hogs."
Foraging for chestnuts was also an
important activity for many mountain
families. John Mccaulley said, "I saw one
time in the cabin at the bald mountain, 100
bushel of chestnuts, piled up there, and
abou1 four men packing them off, every
day. There was quite a lot of people there
gathering chestnuts then.
"There was worlds of chestnuts. I'm
a-telling you, the whole eanh'd just be black
with them ....
"The last time 1 was ever on the
mountain a-chestnut hunting, me and one of
the girls rode up there one day. We got up
there about one o'clock and we picked up
seven bushel.
''We propped them up against a ltCC
there and went back nex1 day with the mules
and carried them home. We took them 10
Knoxville and got four dollars a bushel for
them."
FaJI was the time for game hunting,
too. Every hunter knew that bear meat never
did 1as1e right until the bear had filled up on
chestnuts in the fall. Mountain families used
the chestnuts in many different ways.
For everyone and everything living in
the Appalachian forest, the chestnut tree was
an important fact of life. It was often taken
for granted simply because it was so
common, until, one day in the early I 890's,
a boat returning from a successful trading
nip 10 1he Orient docked in New York
harbor.
IV. The Destroyer
Unbeknownst to anyone, a silent,
invisible stowaway rode aboard that ship.
Nursery stock of Oriental chestnut trees that
were being imponed into the country carried
in their tissues a fungus disease later 10 be
known as Endorllia parasirica, the chestnut
blight. Oriental trees had lived with the
blight for thousands of years and had
developed an inbred resistance to the
fungus, but lhe native American trees were
highly vulnerable to the invading organism.
Observers on Long Island firs1 saw
the effects of the blight in 1893, but it was
not iden1ified until Hennan W. Merckcl,
forester at the New York ZoologicaJ
Gardens, recognized in 1904 that it was a
fungus disease which was killing the tops of
chestnut 1rees under his care. Merckel took
bark samples to Dr. A.W. Murrill of the
New York Botanical Garden, who named
the new disease and published his findings.
But Endotllia already had a headstan
on the scientists. The blight spread by 1wo
kinds of spores. 1n Lhe summer infected
cankers on the trees oozed a sticky mass of
spore material tha1 stuck to the feet of birds
and insects and was thus carried long
distances to other trees. In the winu:r clouds
of microscopic spores, like puffs of dus4
were carried by lhe winds. On landing in a
crack in the bark of a chestnut tree, the
spores grew into the wood, causing large
cankers (or swellings) on the irunk. The
cankers were visible as orange-tinted
(continued on p:ige 28)
Summary of measurements of a group of nine chestnuts in a sheltered hollow on
Noland Creek, Swain County, North Carolina
(Soll. 9ooa: upecl., 1:outhe>rly1 • levadon, 2,500
''"'I.I
Age ...•.•.........••................•.......••..•.... years .. 202
Diameter of stump, inside bark ...............•..••... inches .. 41
Average increase in diameter of stump for each decade ••... do .. 2
Increase in diameter for last ten years ................. do .. 1.1
Height ..•.•...•...•...•.............•.•........•...... feet .. 108
Length of merchantable timber ...••.•........•...........• do •. 62
Diameter, at top of merchantable timber,
inside bark .........•...........•. inches •. 21
Merchantable timber ..• - •.•..•............•....• feet B.M .•. 2,200
SOlVtt A'j(!rs.11.B. and WW. hM; The Soulhcm Appalachian Forest;
US GttJlogical Sun;ey. Pro{u1Wmal Paper No. J7 ,p 49 (1905)
KATIJAH- page 5
�RETURNING THE
AMERICAN CHESTNUT
TO THE FORESTS OF EASTERN NORTH
AMERICA
by Scott E. Schlarbaum
In the years following the infes1ation of the blight
fungus that destroyed the American chesmut tree (Castanea
dentata (Marsh.) Borkh.) throughout i1s range. developing
blight resistance in the na1ive ches1nut became a goal for
various scientific research programs in this counrry. Literally
thousands of cross-pollina1ions were made in an effon to
incorpor:ue blight resistance into the genetic background of
1he American chestnut. Native chestnut trees tha1 were
believed to be blight-resistant were crossed with each 01her
Other chestnut trees were crossed with Castanea species from
Europe, Japan, and China, as well as with the closely related
chinkapin species.
Resistance to 1he blight was greatest in hybrids
involving Asiatic chestnuts. However, 1hc poor form of 1hc
Asia1ic species was also inherited. Differences in bligh1
resisiance were detected in the American x American crosse~.
but 1he levels were so low that mos1 scientists gave up the
project as unfeasible.
Because of the largely negative results produced by
these two lines of research, most of the breeding programs to
restore the American chesmut to the eas1em forest had been
discontinued by the mid- I970's.
llowever, research on the Castanea species and on the
chestnut blight fungus (Endothia parasitica) did not stop. A
small number of plant pathologists and breeders fom1ed a
regional research project, "NE-140 Biological Improvement
of Chestnut," to continue studying the species and the
disease. This project still exists and has grown to include
representatives from seven state agricultural experiment
stations and various federal agencie~. Private organizations.
such as the American Chcstnu1 Foundation and the Roche
Institute for Molecular Biology. also arc involved in various
aspects of chestnu1 research and anend annual NE 140
1cchnical meetings. Research projects range from tr.insi1ional
breeding and plant pathology investigations to molecular
generics studies of the tree and the pathogen.
A renaissance in chestnut experimeniation came as a
result of developments in two different areas of research.
One was the discovery of trees that had been infected with
less virulent strains of 1hc chestnut blight fungus
(hypovirulcnt strains): the other was the discovery of an
unexplored breeding approach tha1 may provide the solution
for returning the American cheMnut 1rcc to its place in the
eas1em forest
The discovery of hypovirulent strains of the chestnut
bligh1 fungus has excited both 1hc scientific communi1y and
the general public (sec page this issue), A tree infected with
a hypovirulcn1 strain of the Endotllia fungus can heal and
eventually recover completely. Moreover, if spores of the
hypovirulent fungus land on or near the infection site, 1hey
can transform the virulent strain to a hypovirulcnt condi1ion,
Figure t. BRF.EDISG SCllF..\fE TO PROVL'Cf:
BLIGJl1" RESISTAXT .~ .\fERICA.\' CHESfNLfTS
Chinese
----
I11 YBRlDIZt\'flO:'ll
t
IF cF.:-;ERAno:-;I
I
----
Badcross (BC)
Bh11ht Resistant
American
Bhght Suscephblc
to
Amcm:nn Chestnut
t
!Uc:, GENERATION!
I
Snc1!n for Perltal
Rcs1slancc
Badcross Parhall\'
Rrsastant Trees
IBt
+
Gl::;>.;ERATIO:\I
I
Scrncn und
Baclccros~
t
lBC CF.NERATIQNI
I
Snecn 11ncl Cross within BC,
Crnarahon
Ir
Resistant
+
GE.'\ERATID~I
'''
Pnrli«lh Resistan1
Susrcptible
I
Screen & Select
Resistant Trees
+
Breeding Population of
Resistant Tr~'
Prepared by ProfCSD" Sclllarbaum a!icr Burnham
Gl.OSSARY:
Baduoss. C'o" betwun a hybridJ:td o/!Jf"llll o!ld MLm«r of its f'<J'tlll s~ctts
Blight rtslstane1. l11lr.trittd abif1ry to l41tlutalld blight.
Cambium .l'trtical ll1}tr 111 sttms ofplanu 011d trus 111 which trat1Sport of nu1ria1ts
occws: includes tlr.t ph/O(m alld xy/tm ltJytr!,
Canlctr. Wowul caused by dJSeaSt; infection .nit
Fplcormlt sprouts. Smalt brancht'J that cofrU' off the sidts of tht' main sum.
KATUA I · page<>
Hybrid. Cross betwu11 rwo sptc1e.s, tht olfspr111g of 14·hidi dots not necusunlJ
ahibit purt111 chvactL.nsacs.
llJpo•irultnt uss vrTult11t, l4'tilkt11td str0111 of blight
Phlotm. Stem laytr which carries org.1nic mattrial i11 plants.
S1ratificatian.C0<1/ing of ued.s to trUmic na1ival 1Hntu111g prou.u.
Xyltm. Sttm layer which carrits ..atu i11 plants.
AlHUMN- 1988
�•
.•
thereby allowing the tree to recover.
Early observation of the hypovirulent strains gave rise
to optimism that a biological control for chestnut blight had
been discovered. Unfortunately, this optimism was
premature, as infection by hypovirulent strains does not
immunize a cree, as vaccinarions do for humans. For a tree to
recover from the blight, spores of the hypovirulent strain of
Endotlzia must come into contact with each virulent canker.
There is also a question of compatibility, as there are many
varieties of the blight, and a hypovirulent strain may not
necessarily combine with a panicular virulent fonn of the
fungus.
Despite the fact that hypovirulence is not the whole
answer to the chestnut blight, extensive research is being
conducted on these variant strains. This research is providing
much-needed information on lhe biology of the chestnut
blight fungus and contributes greatly to the overall scientific
effon.
'
I
I
'
':'
I \
:
I
11
,'
The gTeatest promise for a return of the American
chestnut, however, lies with a breeding scheme commonly
used with agronomic crops. The technique was devised by
Dr. Charles Burnham, professor emerims at the University
of Minnesota and a member or the National Academy of
Science. In a survey of the scientific literature undenaken
some years ago, Dr. Burnham uncovered some clues that led
him to believe that restoration of the American chestnut might
still be possible.
Results of the early experiments had caused scientists
to believe that resistance to the blight was contr0lled by many
genes and that it was genetically linked to the low, spreading
growth form characteristic of the Oriental chestnut varieties.
In reviewing the data, Dr. Burnham came to the conclusion
that blight resistance was controlled by only one or two
genes, and he found no evidence that blight resistance and
tree form were linked together.
These realizations led him to investigate one breeding
approach that had not been fully explored: backcrossing of
hybrids to pure American chestnut stock. Professor Burnham
escima1cd chat af1er initial hybridiza1ion between American
and Chinese chestnuts, t4fee generations of backcrossing of
blight-resistant selections to American chestnut would yield
trees that were predominately American chestnut, possessing
the moderate blight resistance of the first generation Chinese
x American hybrids (see diagTam). Intercrossing of third
generation backcross trees would produce a percentage of
trees with the form of the American chestnut and the blight
resistance of lhe Chinese strain.
Currently there are a number of regional breeding
projecis following Professor Burnham's stra1egy. Even
within the same species, trees exhibit different charac1eristics
in response to different environmen1al conditions, and trees
must be bred to meet the demands of the area they are to
inhabit. Therefore, each region is developing its own
chestnut population, specifically adapted for conditions in
that region.
In the Southern Appalachian Mountains, chestnut
restoration work following Dr. Bumham's approach is being
carried out through a cooperative project formed by the
University of Tennessee with the National Park Service, the
US Forest Service Southern Region, the Tennessee Valley
Authority, the Tennessee Division of Forestry, and the
American Chestnut Foundation.
The American chestnut t.ree sprouts vigorously from
the roots and so, although the cops of the giant chestnut tree
have been destroyed, recurring root sprouts preserve the
species' genetic architecture. These sprouts can reach
reproductive maturity in the fores! Scion wood cuttings from
flowering sprouts bave been gathered by National Park
Service staff in 1he Great Smoky Mountains National Park
for grafting at the University of Tennessee. A substantial
breeding population is being accumulated. If enough grafts
flower next year. actual breeding will begin.
Unfonunately, most chestnut research programs arc
hampered by a lack of funding. It may be d1fficuh for a
(continued on page 23)
AUTUMN- 191SIS
•
•
•
. . . . . ... .. . . .
.
~ .
•
. . ..
•
•.
•.
•
•
.•
.·
..
..
•
Poem of Preser\'ation and Praise
•
•
•
•
for the /-lemlock!Canadice Watershed
•
•
•
.
•
•
•
•
•
•
by Stephen Lewandowski
.
•
•
•
•
•
...
.••.
..
..•. .
..
...
·:
•
•
•.
HERE JS THE LAND
WHERE TREES HAVE A VOTE.
WATCH HOW THEY ARE CAST.
WHITE PINE VOTES FOR CLEAN AJR.
BLACK WIUOW VOTES FOR WATER.
YOUNG POPLARS LOITERING JN A CROWD
VOTE FOR A FLOWING SPRING.
TRIBES OF CHESTNUT AND ELM
ARE SADLY DIMINISHED:
THEIR ONCE GREAT PLURAUTIES
SILENT.
SHAGBARK HICKORY VOTES
IN A HAJL OF NUTS.
SUGAR MAPLE AND BLACK CHERRY
CAST A SWEET BALLOT.
AT THE MARSH EDGE
BEECH, BIRCH. MAPLE AND ASH
GATHER TO DISCUSS ISSUES.
SCOTCH PINE PLANTATIONS VOTE
IN A BLOCK UKE A UNION.
HERE AND THERE
LONELY IDEALISTIC HEMLOCKS
HANG AGAJNST A SHADY BANK
STILL VOTING AGAINST GRA Vl7Y.
AGAJN THIS SPRING
WITH FLOWER. LEAF,
ROOT, BRANCH AND BOLE.
TREES VOTE UNANIMOUSLY
TO BASK IN SUNSHINE, TO
HOW SOIL AND DRINK WATER,
AND TO RETURN US BREATH.
.
•
."'
.
:•
·
.•
•
·
•
•
•
•
•
•
•
•
•
•
•
.•
.
.
.
..
•
•
•
.
.
·
.
•
•
•
•
:·
•
.
.
•
•
•
.
.
•
•
•
.
•
•
•
..
..
...
•
...
.....
...
•
..
•.
•.
..
.
.. ..
..
..
...
.
..
•
•
....
•
..
...
•
·:
•.
•
•
•
·:
•.
•
...
•
•
•.
•.
•.
•..
•
•
•.
•.
•
•
..
..
·:
·:
•
•
•
•
•
•
·:
•
.•
•
.
•
•
•
•
.
·•.
.
·•
.
..
..
•.
•
•..
•
•
Sttphtn Uw<Jndowsk.i is a biortgionol ~I and native of
tlu! Fingtr LaUs arta of Ntw York Sta~. lit i.f currtntly
d1smct educator with tht Ontario Counry Soil and Water
Conservation Dwrir.t. lli.f works inc/ULlt . Daohe'ko, The
•
..
..
Three Sisters an Seneca Life: lmphcauons for a Z-:auvc
Agric:uhurc an the Finger Lakes and Ten Tilousand Y~ m
Ten Mmu1c:1. a shon na1ur:il history of the Wc~tcm Finger
•
•
...
..
•
·:
•.
Lair.cs.
.
. . . . . . ..... . . .
KATUAH - page 7
--
•
...
.. .
•
�This idea is not new. It has been tried
previously, but worldwide scientific
investigations of the past 30 years have
supplied Griffin and Elkins with crucial
information their predecessors lacked.
The earliest crosses to encourage
blight resistance in ches1nuts were made by
R. B. Clapper and A. H. Graves in
Connecticut. Their approach was to develop
a hybrid between the American and the
Oriental chesmut strains that would display
the physical characteristics and vigor of the
American, while retaining 1he bligh1
resistance of the Oricn1al.
Hybrids from their first generation of
crosses were more blight resistant than 1he
American chesmut and still had reasonably
straight forest form. To further increase
resis1ance. these first genera1ion trees were
backcrossed to Japanese and Chine~e
chestnuts. Most of these seedlings grew to
favor the short, spreading "apple tree"
of the Oriental parents. From this group the
best trees were selected on the basis of their
resemblance to the American chestnut.
These hybrids were planted in a sepnr.lte
orchard to produce nuts by open pollination.
Seedlings from these experimenis and
other hybrids from later, more complicated.
crosses were planted in eastern forestlands.
The largest of these hybrid plantings was
established in the Lc:sesene State Forest in
Virginia by Richard A. Jaynes of the
Connecticut Agricultunil Experiment Station
in cooperation with the Virginia Division of
Forestry.
Eyvind Thor at the University of
Tennessee at Knoxville was the first to graft
shoots derived from mature trees surviving
in the wild. Many of the resulting t.rees were
likely to have carried some degree of blight
resistance, but Thor was hindered by the
lack of a definitive test for resisrance co the
blighc. The university deemed his work
unproductive and destroyed the nursery
after his retiremenL
The fate of Thor's trees convinced
Griffin and Elkins 10 begin the American
Chestnut Cooperators' Foundation. They
joined with Al Dietz., who had for 30 years
been working to induce mutations for blight
resistance by exposing American chestnuts
10 ionizing radiation. With the help of Bruce
Given, they were able to propagate their
large surviving trees by grafting. The ftrst
crosses were made between the most
resistant trees from lhis graf1ed stock. The
trees from these crosses are growing and
Spain, and Yugoslavia, and for centuries
were of great economic imponancc.
Thus it was wi1h dismay that growers
in Europe learned of an outbreak of the
chesrnut blight fungus (£11dothia parasitica)
in Italy in 1938. By 1950 the blight had
spread widely in ltaly and was reported in
France and other countries as well. While
the European chestnut was somewhat more
resistant to blight than itS American cousin,
it could not defend itself against the lethal
disease, and the European chestnut industry
appeared doomed. However. in 1953 an
Italian plant pathologist named Antonio
Biraghi reported seeing groves of chesmut
trees which appeared to be healing from the
blight. He found that cankers were
successfully fonning scab tissue, and that
new cankers were restricted to the bark layer
of the trees.
Jean Grente, a French mycologisl,
visited the Italian trees in 1964 and gathered
sample materials for research. He found that
there were two different stmins of the blight
fungus: one was a less virulent,
"hypovirulent," form of the original
Endorlzia strain.
Grente's most astonishing find,
however, was lhat the hypovirulencc factor
was transmissible: hypovirulent mains
could infect the virulent E11dothia and confer
the hypovirulent charJcteristics upon the
killing fungus. When he inoculated
blight-ridden trees wilh the hypovirulent
fungus, he observed tha1 the infected
cankers began to heal over, and that the
trees eventually recovered.
Gren1e began inoculatin~ infected
trees on French chestnut plantations. After
several years of continued inoculation
wherever blight cankers appeared, he found
that the hypovirulent blight had begun to
spread naturally throughout the groves
where it had been applied. The European
chestnut industry was thus saved from
extinction.
Reports of a possible biological
control of the chestnut blight in Europe
caused great excitement in Nonh America.
Research was begun and still continues at
Michigan State University. West Virilinia
University, the Connecticut Agricullural
Experiment Station, and the Virginia
Polytechnic Institute and State University in
Blacksburg, Virginia.
The excitement increased when in
ronn
Woodcut by Rollo
CONTINUING THE QUEST
by Lucille Griffin
"It is Ml beyond the grasp of science
to restore the American chestnra to
economic importance. It corild be
accomplished within the next 50 years."
• Prof. Cary Griffin
A new breeding program is
a11empting to develop a bligh1-resistan1
American chesmut by combining 1he genes
from several large survivors of the
devastation of the chesmut bligh1 fungus
which swept through the eastern United
Suues during the firs1 hnlf of 1his century
and killed 99.9% of the species.
Surviving American chestnut trees
have been found in Ohio, West Virginia.
and Virginia in spite of 50 years' assault by
the blight. Gary Griffin a1 Virginia
Polytechnic Institute and State University
and John Elkins of Concord College, West
Virginia. have saved genetic material from
HYPOVIRULENCE
European chesmut 1rees (Castanea
sativa Mill.) were found growing near the
Black Sea and were introduced into Europe
by the Romans. They were planted widely
in Europe, paniculnrly in Italy, France,
• KA TV.~~-l - page 8
these large survivors as scion wood to be
grafted onto other rootstocks.
When they flower, the grafted trees
are tested for possible resistance to the
chestnut blight. They are then handpollinated to combine and possibly increase
in their offspring any blight resistance that
their parent trees may possess. By
developing blight resistance in this way
through several generations of genetic
crosses, the scientists hope to develop a
fully blight resistant American chestnut tree.
~U"ft.JMN •
!988
�awaiting tests for blight resistance.
Besides lacking a reliable screen for
blight resistance, Clapper, Thor, and the
other early researchers knew nothing of a
weakened strain of the blight fungus (called
hypoviruient), which was not identified in
this country until 1977. They also did not
know co assess the role of the environment,
which sometimes enhanced tree survival.
Thus, the effects of nature intervening on
behalf of certain American chestnut trees
were often wrongly identified as indications
of natural, and therefore heritable, blight
resistance. Accordingly, selections made in
earlier breeding trials were often mistaken,
and doomed the success of those early
programs.
The development of an observational
index 10 blight resistance by Griffin was a
significant contriburion to chestnut research.
The test is simple. One year after inoculating
a tree with virulent Endothia parasi1ica, the
vertical length of the cankers is measured
and factored by the percent of cankers
reaching the tree's vascular cambium layer
underneath the bark. This gives a shorthand
"canker severity index" thac has proven to
be a valuable shortcut 10 determining the
mosi likely breeding stock. This test has
helped to determine why a few large
American chestnuts still survive in the
Southern Appalachians: some arc living
mainly because of the effects of the
hypovirulent fungus; a few because of some
degree of herirnble blight resistance; and
many because of a combination of these
factors. in addition to
environmental
advantages.
At Concord, Elkins developed a
chemical test for blight resistance in Chinese
chestnuts through analysis of the tannins.
He is now working on a similar screen for
the American chestnut. based on enzymatic
analysis. Such a test would greatly improve
breeding efficiency by further shortening the
interval between planting and selecting from
each generation.
Offspring trees from lhe American
Chestnut Cooperators' Foundation breeding
program are growing in the Manin
American Chestnut Planting on Salt Pond
Mountain, Virginia, and at Beckley, West
Virginia. Planted in 1982, they represent
the first generation produced by combining
the genes of resistant American parents.
Some may already have resistance levels
adequate for planting in orch:ird or y:ird. By
testing and selecting among them through
several more generations of controlled
crosses, as much blight resistance as
possible will be loaded into the American
chestnut. If all goes as predicted, 1rees
resulting from this carefully directed
breeding program will be fit to compete
once again for a niche in our eas1em
hardwood foresLS.
calculate it with certainty, scientists decline
to set a definite deadline, but they do offer a
few hints.
From germination, it takes the
American chestnut an avCr:lge of ten years to
bear nuts, though grafting may reduce that
time period by three to live years. Chestnut
1rees usually reach large sawlog size in 50 to
55 years. but very favorable growmg
conditions can shorten this estilllllte by as
much as JO yeats. Gary and John, both
about 50, expect to see blight-resistant
American chestnut trees growing in
Appalachia. They believe our grandchildren
will see JOO-foot chestnut trees once again
dominating the eastern forest.
1976 Mrs. Priscilla Johnson of Rockford.
Michigan. found what she thought 10 be
hypovirulent blight on trees in her town.
Scientists in Connecticut confirmed that she
had indeed found a naturally-occurring
hypovirulent Endothia strain on the Nonh
American continent. Jn the ~ame year
hypovirulent strains were discovered on
wild chestnut trees in Virginia.
A research team at Michigan State
University led by Dennis W. Fulbright also
reported the encouraging news that
hypovirulent strains of the blight were
spreading among infected groves of old
chestnut trees in Michigan.
But the hopeful ~igns in :Vlichig:in
occurred in an ecological vacuum: outside
the irec's natural range. Experiments to test
the hypovirulent £mlothia as a biological
control for lhe blight within the chestnui's
natural range proved discouraging. First.
researchers found Lhat the varieties or the
native strain of the parasite were many and
diverse. Thcv found that in order for a
hypovirulent" fungus to modify a leth.11
strain, the two must be compatible, or the
hypovirulcnt fungus will have no effect.
They were also disappointed to learn
that applied hypovirulcnt E11do1Jria also
offered no lasting cure. llypovirulence is
caused by a virus-like factor in the
cytoplasm of the weakened strain. a
"disease of the disease," in a sense. Because
lhe hypovirulent facto~ are transferred from
one form of the blight 10 the other, the
hypovirulent strain must come in contact
with each infected canker. Trees do not
acquire immunity from contact with the
hypovirulent blight.
New evidence also andic:ucs that the
hypoviruleot blight is not always :;table and
may rcven back to the v1rulen1 fom1.
II appears th:u biological control of
the chcsmut blight in Appalachia, "'here
Endothia has been running rampant for 50
years. 1s much more complicated a
proposition than it was in Europe. Scientist!>
pursuing this line of research are now
grappling with the questions of how much
of a reservoir of hypovirulcm £11dmh1a and
how many different forms of the ~train
would be necessary to actually hope for any
control in lhe field.
Environmental factors must also be
considered. Young chestnut sprouts or
seedlings in a forest seuing must compeLe
with other tree spt'Cics as well as fend off
the blighL
Just like the sprouting chestnut t.ree
itself, however, hope for finding an
effective strain of hypovirulcnt E11dothia is
<>till alive. Besides being seen on \\ild
chestnut sprouts in Appalachia.
naturally-occurring hypovirulence has also
been found on a plantation of trees planted
for rcse:m:h purposes in Maryland. The
trees with the weakened blight arc
apparently recovering.
More reason for hope comes from 11
planting of chestnut trees in Connecticut.
Treated with a mixture of hypovirulent
fungus strains ten years ago, the
experiment w.is later declared n failure, and
the trees were left for dead Recently.
however, the disease has appeared to have
gone "into rcmii.~ion." Old cankers arc
healing over. and new ones arc le;;s severe.
Dr. Jack Elliston and hls team arc working
to find out .... hy.
Biological control of the chestnut
blight in Appalachia is ndmittcdly :i long
shot, but some fair day it might be a p:in ot
the program that restores the American
chestnut tree to the eastern foresL ~
AUTIJMN · 1988
Living Chestnut Tree in Flc>yd Co.. VA
How long will it take? Will we get to
see lhe really big trees? Because they cannOI
KATUAH • page 9
�FORESTS AND WILDLIFE
EIGHTY YEARS IN THE APPALACHIAN WOODLANDS
by Taylor Crockett
Taylor Crockett was brought up
in Black Mountain, North Carolina, the
son of a Presbyterian minister. His
father was ofren gone, raising money
for the church, and young Taylor fell in
with an old-timer who trapped, and
hunted herbs and semi- precious stones.
Taylor <kdares that hunting was
"in his nature." During the 1930's, after
his family moved 10 Macon County,
North Carolina, the young man would
go ow hunting and fishing for several
days at a rime in between logging jobs.
Sometimes he would carry a blanker
with him; other times he would simply
crawl into a "dry holler" with his dogs
and pile old leaves high over the whole
group of them to keep warm for the
nighJ.
In those days, when he was
''young and i"esponsible," he traveled
the whole te"itory from Wayah Bald to
the head of the Na111ahola River. The
general belief was that the bears had
been exterminated in that area, but
Taylor explored places where other
people never went, and he occasionally
saw bear sign.
"For years," he says, "I had the
only pack of bear dogs in Macon
County." He has always favored the
Pion lwwul.
In 1971 afrie11d gave Taylor a
.44 Magnum pistol, and he used it for
tlie rest of his Juuuing career, because it
was easier 10 carry through the laurel
thickets than his old .44 Winchester
CtJTbine.
Taylor and his wife live in a log
cabin half-buried in additioru in the
Carroogechaye Commw1ity south of
Franklin, North Carolina. He was 81
years old on August 4, 1988. Perhaps
that is why he noticed when he went om
bear hunting last year that lie "could11'1
keep up with the dogs the way I used
lO."
-The Editors
This pholograpli ap~ar~d in The American Lumberm111 shortly afltr IM turn ofIM u111ury.
When the white settlers first came into
this country, the mountains were covered by
great, open forests. 1 moved 10 Macon
County in 1928 and, when I arrived here,
there was still a lot of virgin forest left.
Half of the Nantahala River watershed was
still virgin forest at that time.
The carrying capacity of the forest
was much greater at that lime than it is now.
Under the conditions of the climax forest
then: was a lot more sunlighr., and the
woods were opened up so that certain
grasses and weeds could grow under 1he
1rees. There was oak grass and wild
legumes, like pcavine and beggar Lice, that
kepi 1he animals fat. IJigh-bush blueberries
and blackberries would grow in the
openings where one of the big trees had
died :ind fallen out of the crown.
Mast was plentiful al that lime as
chesmut. Some high coves I have seen were
half chesmu1 and the rest would be a mixed
stand of oak, (yellow) poplar, and cherry.
These were big, rich coves with a good
s1and of timber.
ln the old days when the wl'llte people
first came here, there were a 101 of bear, and
the settlers had to thin 1hem down, if they
wanted to plan1 any com or raise any
livestock.
In those times the way they raised
lives1ock was to mark them and let them
free-range in the open woods. They hunted
bear partly for meat, partly for spon, and
panly for self-preservation. because one
bear could kilJ several sheep or a calf or a
hog in one nigh1. Not every bear did that,
but stock would be missing every now and
then.
I was talking with an old couple by
well. Probably 20 perceni of the forest was
the name of Phillips, inquiring about the
KATUAH .- page 10 .. •
history of the Plou dog breed. They told me
that their father had come over from
Haywood County and had brought his Plou
hounds with him. They said that in the
summer their father would trap bear, and
then in the fall, when the weather got colder
and the bears got fat and fit to eat, their
father would take up the traps and hunt the
bears with dogs. Hunting the bears so much
exterminated them everywhere except for
the roughest, most isloatcd pockets of land.
In those days people virtually
replaced the native wildlife with caule,
hogs, and sheep. As the Forest Service
began taking over in the l 920's, they
instituted a "stock law," which said that a
farmer had 10 fence in his fields and that
livestock could run loose in the woods.
But fewer and fewer people were
depending on the open range, and finally a
law was pru;scd that said that the livestock
AUTUMN- I
�The most critical changes affecting wildlife today are
the result of clearcutting. In the next 25 years clearcutting
is going to have a devastating effect on our wildlife.
had to be fenced in.
By that time most people thought that
the bears had been completely exterminated,
but I spent a 101 of time out there, and I
knew better. I used to like to stan up Mill
Creek, go out Old Bald, down to Wine
Spring, over to White Oak, and come back
out by Silcr's Bald and down. I would take
off two, three, maybe four days, whatever I
felt like. 10 fish and hunt. J spent a 101 of
time in the upper reaches of the Nantahala
River. Those thickets are rough up there,
and once in a while I would see some bear
sign. Nobody else knew about il, because
nobody else went out there. Even the game
warden said, "No, there's not a bear in
these mountains."
But in the '30's when the Great
Smoky Mountains National Park was
created, the bear started coming back. The
population was back up to a pretty good
level a decade ago, but it has been
overhunted in the last five years-"ovcrkilling the increase," as they say. h's
getting hard to find country to hunt over
here. There are too many hunters for the
mountain territory.
Hunting appeals to 3I1 inherited streak
that has been passed down from when we
were nearly wild animals ourselves.
Hunting b an outlet for that thing that's in
our nature. Of course in earlier days there
was a reasonable excuse for wanting to kill
bears, because they threatened the people's
way of living. That's not the case anymore.
But any time a specie:; of wildlife has only a
limited area in which the population can
expand, they have 10 be kept under control,
or their numbers will get out of hand, and
they will starve or do the environment harm.
Hunting is the best method, unless it is
overdone.
Hunting bears the old-time way made
for a good contest. An ordinary man
wouldn't get a bear every time. A man had
, to be physically fit and willing to hang with
it. h was a good contest. With these roads
and thc:-.c walkie-talkies, it':-. not such a
good contest anymore.
I remember a bear they killed last year
across the Glade Gap. That bear had run
from way over on Tusquitec, across the
mountain, and he was home free, except
that a man in a truck saw him crossing the
road. He got on that walkie-talkie, reached
those men on the hunt, and told them where
the bear was. They drove all the wav
around, about 15 miles, put some more
dogs on the track and eventually killed th:u
bear. That':. ju't not giving the bear a
chance.
What appeab to me now is the dogs'
pcrfom1am:e. A good bear dog puts his life
at risk all the time. If he is going 10 slop that
bear for you, he has 10 be constantly in and
out. He pinches the bear, and he dodges.
h's a satisfaction 10 see a dog 1ha1 really
does 1he work. The contest of finding a
bear. of hunting him, and watching the dogs
perform is what appeals to me. I don't care
about killing a bear anymore. 1 wan1 most of
mine to get away. But once in awhile you
have to get some blood for your dogs, or
they'll wonder what i1's all about.
I've noticed that when I was younger
and able to follow my dogs close enough
that they could sense my presence, they
worked a 101 harder. They knew somebody
was behind them backing them up. Even
today, the more successful hunters will be
the young fellows who follow their dogs up
close.
The most critical changes affecting
wildlife today are the result of clearcuuing.
In the next 25 years clearcutting is going to
have a devastating effect on our wildlife.
h's a cumulative effect. For the first few
years clcarcuts provide more deer browse,
and insects will be there for the turkey and
grouse. But when those saplings get up
10-15 feet high, and they arc as thick as
they can grow, lhey shade out all the early
succession plants, and thereafter that area is
of very little wonh for wildlife. It remains
that way for years and years. until the uccs
get large and old age thins the forest out
naturally. But the Forest Service docs not let
that happen. Under the even-aged
management system, af1er 60-80 years they
come back and clearcut it again.
Clcarcuuing is also creating an
imbalance in the timber species. When the
chestnut died out, it opened up large spaces
for sunlight to hil the forest noor, and, if it
was a good, rich cove, this was an ideal
situation for poplar 10 grow. The result was
a 101 of young poplar thickets.
Poplar is a fas1-growing tree and a
good umber species, but it is not the same
as oak or chestnut. Poplar will not suppon
much wildlife. A boomer (red squirrel) or a
gray squirrel might eat some poplar seed.
but the main value of poplar for wildlife is
that wherever poplar comes up. grapevines
come up with it. Wild grapes arc a wry fine
fall wildlife food; everything likes them. But
they will not suppon the amount of wildlife
th:ll a good mast crop will.
Poplar is replacing oak, because it
grows faster. Clearcuts arc creating
conditions that favor the poplar. The Forest
Service admi1s we are losing our oak trees,
but they are continuing the policy that i~
responsible for the loss. In fact. if they had
tried 10 think up the best way 10 replace
stands of large oak timber with birch. red
m.1ple, and poplar, they could not ha"c done
better than what they nrc doing right now.
None of those types of wood serve the same
purposes as oak timber. The oak tree has
some uses the other woods cannot fill.
Poplar doesn't grow as fast on the
poorer ridges. and these would stay in oak
after clearcuuing. but the Forest Service is
replanting these ridges in \\-hite pine. That is
a poor policy. One hundred board feet of
oak is wonh twice as much as 100 board
feet of white pine. Of course, white pine
grows a 101 foster, but while the white pine
is making fiber, the oak tree will be
furnishing wildlife food and a valuable
timber.
The F0Tcs1 Service is also putting
roads through the last territory in which the
bears can find a little isolation and
pro1cc11on. Because of the roughness of the
terrain, those areas were natural sanctuaries,
but now those areas arc being laced with
gravel roads. With tha1 kind of access and
radios and radio-tracking collars on the
dogs, it is going to be more than the bears
can stand.
Some hunters want the roads open,
but a 101 of hunters have learned. When the
Forest Service first put the gates up with
locks on them, the hunters would shoot off
the locks and go in anyhow. They could
ride the roads in their jeeps and lei lhe dogs
trot along, and 11 was easy hunting. But they
found Out lhat after tWO Or three years Of
that, they could ride around there all night
and never sec a bear. That was when they
decided that they would rather have it a little
harder and have some game ro hunt for. So
now, while not aJI hunters are reconciled to
closing the roads, a 101 of them are.
Even when it is gated, a graveled road
gives more a'-ccss. Two years ago I got a
bear over here 1n Macon County on a new
gravel road. Before, ii was all I could do to
get through that area with just two dogs; I
couldn't go one·third as far in a day, so that
gave the bear some protection. That extra
access, even if it i:. on foot. is huning the
bear, and there nrc rm.ny miles or :idditional
acces). The Forest Service is essentially
nuking a tree farm out of our wood.\.
Small clcarcuts here and there would
be alnght. But clcarcutting at the rate of
10.000 acres per year, the way we arc now,
is going to result in a young forest that will
not suppon the numbers of wildlife that 1he
forest should. Because of both the densi1y
and the species make-up, the forest is not
going to support the game that it has in the
past.
KA TIJMI, page 11
�Gift of the Chestnut
by Kim Sandland
On a sultty July evening, my back
weary from hoeing and weeding, strands
of hair sticky-plastered down my neck, I
dreamily anticipate snowboot puddles on lhe
kitchen floor, a robe of snuggledown, and
the simmering sweet smell of summer's
preserved fruits wafting in from the kitchen.
Cooking! Cooking is the last thing
on my mind in summer .... or is it?
Rummaging through the freezer I find it at
la.st: one of winter's favorite memories- that
la.st bag of chestnuts gleaned from a friend's
Cherryville farm. I'm not lucky enough yet
to gather my own, but as I chop a cupful of
the fragram nuts, steamed tender and ready
for sau!Cing in butter and brown sugar (or
my favorite, maple sugar... and, yes, I add
a liule rum to mine). and savor the
anticipation of winier and winter foods, I
know I will gather chestnuts from my own
tree someday.
Someday soon, it looks like. Parts
of the nation are nunuring a growing
chestnut agriculture with natives or with
blighc-resistant hybrids of the once
magnificent American chestnut tree. That
chestnuts were once a staple in the diets of
wildlife and humans in the Southern
Appalachians is undisputed. The notes of
early scientists and settlers, some as early
as the 16th century, include chestnuts
among the foods of native Americans.
Among nut crops, gathered in the fall by
Indians throughout the Southeast and dried
for storage, the chestnut was the most
important, followed by chinquapins (a small
variety of the chestnut), pecans, hickory
nuts, and walnuts. Mooney's collected field
notes of the late l800's related how the
Cherokee burned the forcSlS in the fall to
clear the leaves and expose the chestnuts
when they dropped to the ground as the
burs split apart.
Chestnut bread, made by adding
chopped chesrnuts to a com batter,
wrapping pauies of dough in com shucks
and boiling them in water, and eaten fresh
or sun-dryed for storage, was a delicacy for
the Indians of the Southeast. This recipe
and the value of gathering from the
seemingly limitless bounty of plant and
animal foods were passed along by natives
to early settlers. Gathered chestnuts were
used as a form of exchange by early
Americans. The people of the Southern
Appalachians. for whom chestnuts had been
a plentiful staple, were especially hard-hit
by the chestnut blight. Some of our elders
living today may yet remember buying hot
roasted chestnuts from streetcomer vendors,
gathering chestnuts for the campfire roast,
or enjoying grandmother's Thanksgiving
stuffing.
KA UAll - page 12
Chestnuts can return to Appalachia
as an agricultural crop. Chestnut agriculture
flourishes in Europe and in the Orient,
where blight resistance has evolved or has
been successfully introduced. Chestnuts
have been cultivated in the Orient for
thousands of years, and chestnut orchards
on the Mediterranean island of Corsica, for
example, produce an average of more than
3,000 lbs. per acre. J.R. Smith, in his
book Tree Crops, compared this yield to
that of com in the Southern Appalachians:
"Yields of corn in Appalachia and of
chestnuts on European mountainsides are
about the same in quantity, but the corn
yield can be made only occasionally and for
a short period of time before erosion
destroys the field. Chestnut yields on and
on and holds in place the ground it feeds
on."
Corsicans, Smith noted, consume
chestnut bread instead of com bread, and
feed farm animals with dried chestnuts. A
rich chestnut stew , he said, has been a
basic dish for the common people
throughout Europe for centuries, while the
wealthy have served it in pates and sugary
dessens. In Corsica "one-third of a farm is
in grafted chesrnut with a byproduct of
wood; one-third of the farm is in tilled
fields; one-third is in pasture and hay
meadows."
The chestnut ttee, a proven high
producer, is also fast-growing, maturing to
bear fruit in only three to five years. It
could be an imponant family food resource
on any Appalachian homestead and replace
annual crops on at least a ponion of the
acreage of every mountain farm. Retail
prices of chestnuts run up to $6.00/lb.,
while wholesale prices run $1.00-3.00/lb..
Averaging 3,000 lbs. an acre, the income
potential for farmers is evidem. Twenty
million dollars wonh of chestnuts are
imported from orchards in Italy, France,
and Korea by the United States ever year .
Chestnut orchards are established in
the Pacific Northwest, where the climate
and growing conditions suit the species, and
where the blight has not spread from the
east. With the introduction of
blight-resistant hybrids, the same could
happen in Katuah, an area where the
chestnut once reigned over all flora.
The chestnut is an ideally balanced
source of nutrition: high in carbohydrates,
moderate in protein, and low in fat.
Nutritionally, chestnuts resemble a staple
grain and occupy that place in traditional
diets. Michael S. Burnell, in an article in
the journal Chestn11rworks, entitled "The
Grain that Grows on a Tree," reveals that an
almond contains three times as much fat as
protein, while a chestnut has three times as
much protein as fat. Chestnuts compare
favorably to brown rice in nutritional
components in government studies, yet
brown rice has over 100 times as much
sodium as chestnuts. Chestnuts contain an
optimal amount of three of the essential
amino acids (the components of protein)
needed for adequate daily nutrition, and,
gram for gram, provide more protein value
than eggs. Chestnuts have the added
advantage of containing no cholesterol.
Chestnuts must be cooked to be
palatable (raw, they produce intestinal gas).
They can be boiled or steamed until tender,
then sauteed in buner and served by
themselves or in a variety of combinations.
They can be roasted in their shells in the
oven or fireplace (the flat side is slit,
traditionally in an "x," so they won't
explode). They can be boiled in a syrup and
baked in a sugar coating for an unsurpassed
confection.
Yesterday at my house we had a
sliced chestnut-and-squash casserole, and
today we had fresh blackberry and chestnut
cobbler--the last of my winter stock. l
happily visualize that glorious spreading tree
in my pasture, only a few years from now,
and already taste the fruits of my own
gathering.
AUTUMN - 1988
�Essential Alnico Acid Content
<1119 ot amino acid per
9~
ot proteinl
l\!Di no Acid
Che;stnut
.I.deA.l.
Trypt.ophao
Lysine
Sulphurcontaining
amino acids
Isoleucine
11.67
54.29
51
11
50.24
37.38
26
42
106
106
193
89
Chestnut Stuffing
2 lbs chestnUIS, cooktd and sieved
J cup dicttl apples
1cup grruttl carrot
J12 cup m.elttd bu11er
smsoning
do.sh paprika
I cup dictd cekry
2 cups fresh breadcrumbs
Native American Chestnut Bread
112 cup chopped onion
2 rblsp. chopped parsley
thyme, marjoram. and rosemary, if
tksired
Mix all together. Stuff turkey or pumpkin or
MAJOR NUTRITIONAL COMPONENTS
squash. eu:.
Sh.elf and put one lb. of chestnuts Chop finely or
mash. Add e110ugh cornmeal to hold chtstnws
togtthu, mixing ch.estnJAJS and cornmeal with
boiling water Wrap in gru11 corn shucks, tying
each one with white twine. Pfau in pot ofboilillg
water and cook IWO /tours. Saft when ea11ng, if
dWed.
CHESTNUT CAKES
CHESTNUT
ALMOND
50\ Carbohydrate
5-10\ Protein
1-5\ Fats and Oils
20\ Carbohydrate
18\ Protein
50\ Fat.
Thue may be se~d in ploct ofpow.tots:
To one lb. of mashed, cooUd cht.rtnws, odd OM
tbsp. cooud, chopptd onion; one oz. bw1u. and o
beOlen egg. Mix thoroughly and shape into colts.
COOi with egg and brtodcrumbs and fry until goldtn
brown. Drarn and ~rve with parsley.
114 cup bUlttr
314 cup dark corn syrup
2 cups coolced rice
2 cups peeled chestnuJs
I cup toastttl bread c~
I cup celery, chop(J(d
J cup onion, chopped
2 tbsp. Uimari soy souce
1 112 tsp. poultry seOSQning or sage
I 112 cup mil/cor cream (can be nut or soy}
Sauti onion, celery, bread cubes, and chestnuts
Ughlly. Combine with rest of ingrttlitlllS and boke
at 3500 for JO min
Northpon, WA 99157
<Doug/cw h)brids and other varieties)
qntJ SttdliJigs}
1 tsp. vaniffa
2 cups boikd and grated or ground chest/IUts
213 cup sugar
:J eggs btoten
1 singte·laycr pie shell
Chestnut-Brown Rice Loaf
Bear Creek Nuisery
P.O. Box 411
Chcs1nu1 Hill Nursery, Inc,
Rt. 3, Box U,7
Alochua, Fl. 32615
(Dunston hybrids and othLr blighz.resisJont grafts
CHESTNUT PIE
Recipes
Chestnut Trees for the Orchs rd:
Enrl Douglass
Red Creek. NY 13143
(ChintSe·Amtritxur hybrid sud and settllings}
Reading Resources:
PreheOI oven to 45<fJ. Cream butlu and sugar
togtthLr until flllffy; odd corn syrup, eggs. and
vanilla. Lint pit plate with pastry and sprinkle with
chestnuts. Top with beaten ingredit!llts. Salce/or JO
mm.; reduct MOl lO 3500 and baJce 35 min. fongtr,
or until a knife inserted in th.ti ctntu COlnl!S oui
clean. Mok.es orre 8" pie.
Nw Tru Culture in North America, edited
by Richard A. Joynes and published by lhe Nonhem
Nut Growcis' Associauon. They say it is "the most
complete boolc on Nonh American nut ttetS ever
wriuen; and lhis is true. ($17.SO from NNGA;
Brolceo Anow Road: Hamden. CT 06518)
The thru recipu above au from the
Victorian Nui Growers Associa1ion Recipe Book;
Mtfbourrre. Australia.
Alf the above recipes were reprinted in
Ch~mutworks and gleaned with pemussion.
Trtt Crops: A Permanent Agriculture, by J.
Russell Sm11h. Even though some of bis
tnformalion is outdated. Smith's book is worth
reading for his thoushtS on lrCt$ as food.producing
crops.
·Lynn Fain:hild
Chestnut Muffins
2 cups shelled, coolced chtstnJAJS
112 cup flour
1 tsp. hoking powder
l tsp. so.It
112 cupmil/c
2 egg )'01/c.s, beaten
2 egg whites, beoten
Purie the chtstnurs 111 blender; odd remoinillg
ingredients. carefully folding in the well-baJtn egg
whites lost Dalee ill muffin po11 in 3500 o~n for
15·20min.
• {romS1 . F1ancU\>ilk WommrClub
CooAbool<; SI Froncisvilk, 11/mois
DraW1ngs by Kim Sandland
AUTUMN· 1988
KATUAH • p;1ge I
�FROM THE ROOTS:
GETIING INVOLVED IN CHESTNUT RESTORATION WORK
START......... .
SAVE ..........
A CHESTNUT TREE!
ll will require a widespread
grassroots ("treeroots") effort by the people
of Appalachia if the magnificent American
chesl.llut tree is to once again become a
viable species in the orchards and forests of
our mountain land. The time to st.an is now!
People who intend to be serious
caretakers may request chestnut seeds from
the American Chestnut Cooperators
Foundation (see address under
"Organi7.ations," p 16.
Other sources for American chestnut
seed and seedlings are listed at the end of
this an:icle. Hybrid trees and foreign strains
for orchard plantings are available from the
nurseries listed on page 13.
The several chestnut restoration
organizatio11s listed need your help. Some
suggestions on how to support them are
given.
Or, find several chestnut sprouts
growing near each other in the woods,
release them (clear around them), and care
for them. These trees still carry the original
chestnut gene pattern, and, if they can be
brought to bear, will make a valuable
contribution to the species' gene pool.
paper towels will do. Be sure 10 leave lhe bag open
or lO punch plenty of air holes in ii Pu1 the nuLS
1mmediatcly in a cooler or refrigerator (32-400 is
best). Do no1 freeu. The vegetable crisper is an
idc:ll spoL Keep the seeds in this environmen1 for
abou1 two monlhs in order 10 siroufy them. Check
lhem often, and do not let them dry out.
• Source. American Chestnut Revival
Planting and Protection
IC possible, plant your nulS directly in their
permanent site and avoid transplanting, which is
very fussy work and always sclS back seedling
growth. ChestnulS prefer moderately acid, sandy
loam soil and sunshine and require a well-dr:uned
location. For maximum protection from frost, plnn1
on high ground on sloping land. Avoid known frost
pockets and wet spots. At least two trees arc
necessary to pollinate nuts, and they should be no
more than 200 feet opan for efficient pollination.
The nuts, sprouts, and young uees must be
protcctcd from animals. Squirrels, chipmunks, and
mice cat the seeds and young sprouLS. Mice and
Care and Maintenance
of Chestnut Trees
Handling and Storing Nuts
The time lO collect nuts is after frosl in late
September and early October. Remember. chestnut
l1US are self-sterile, so lhey w1U DOl produce viable
nut~. unless there is another tree nearby 10 pollil13lc
them.
The best straregy is 10 plan1 the nuts in the
fall, when they would drop nmurally. This avoids
the need for str.Uilication. (StratJlication meat\S to
pass the seeds through a cold, donnnnt period of two
months or more to s1imula1e the seeds 10
gcnninatc.)
If you purchase seeds or need to Store them,
ii is imporuint never to le1 lhe nuts dry ouL Drying
kills the germ. Newly obl:llncd nutS should always
be kept in a mois1 (no1 wet) contamer tha1 can
breathe. A iiplock bag with moist peal moss or
chipmunks gnaw the roots, and rabbits enjoy the
young stalks. Deer nibble the new growth and rub
agGinst the trunks or saplings.
The "tin can plnnling method" de1ers early
underground rodent damage. Remove the top from a
soup, beer, oil or similar-si7.cd can. Cut a hole one
mch m diame1cr in the other end; cover with one
inch of soi I: ploce the chestnut on us side, then fill
lhe res1 of the can with soil. Plant the can upside
down, with the one·mch hole ru ground level. To
preven1 the can from girdling the esublished
seedling, check to be sure iron cans have rusted
through: aluminum cans must be cut and removed
once the seedhng is well-established. Young t.rces
should be proieclt.d with plastic lJ'Ce guards availnble
at nurseries.
Rat trops baited with dry prunes or nulS IJed
to the !rigger will caich squirrels and chipmunks.
r'CllCing is always a good idea. If a nursery
bed is to be used, fence around the prepared soil wilh
1/4-inch mesh screen that cxiends 6" to 12" below
the surface lO prevent 1unnclling by mice and
chipmunks. Individual seedlings can be protecled
from deer rubs with wire fencing auached lO stakes
abou1 a fool from the 1rce. An eight foot fcnc~
aroWld the yard or orclwd will keep ou1 deer.
Less cxpcnsi ve than the big fence are the
many deer repellants on the llllll'ket, which de1er by
tasie, smell. to0ch, or all three. Consult your local
nursery people. However, repellants must be
re-applied aftcr each rainfall. For older seedlings. ooe
of our coopcr310rs in Georgia reports tha1 hanging
mesh b:lgs (like those in which citrus and onions me
sold) full of human hair (barbershop sweepings)
every three or four trees is an efTcctJve detcrrenL VA
Tech Exlension recommends using a cake of
Lifebuoy soap in the same way.
Mulching protccts the young plants from
extremes of heat, cold, and droughl and from weed
competition. Mulch should be pushed b.1ck from the
trunk during winter, so tha1 rodents will not hve
there and nibble lhc IJ'CC.
If one wi~cs 10 stnn the seeds in a protcetcd
si1uation, Dr. Collin McKeen of Ottawa, Ontario,
Canada has reported good germination results from
American ches1nu1s planted about two lO three
weeks aftcr hn.rvcs1 in a topless cold frame bu1l1
against the brick foundntion on the south side of his
house. The box was aboul four feet by four feet and
stood 1wo feet above the soil level. 'The soil was a
sandy loam mix. Seed nuts were laid on their sides
on the soil and covered with a mulch or rolled
leaves. A wire screen was fitted over the top to keep
out animals.
uanting from Our MistakLs
Th4 photo shows an U.co"ectly applied soil comprtss. The tree is an American chestnw trtt that was about
ltn years old in 1987 w~ the pMlO was talcen. The tret belongs to Mrs. Barbara Suman ofCt:nJre Island, Oyster
Bay, NY WM is pading UJro soil aroWld the base of the largtsl of three soil compresstS, which wert! securt:d over
the silts of blight outbrtak.
This /Tu is now dying from the bligh1. The first error is that this particular soil compress was applied Ont!
year 100 late. The trtt was already ~d......in applyillg the compress. hawtvu, tlie two lowest limbs should havt
bun cut away tnlirely and burned. The uwnk sMuld thln have /Ken covered with one large compress from ground
ltvel "' ont foot above the highest infection silt.
Although this porticuku ca# was a failure, it was a valuoblt tdut:ation in MW to apply the soil compress
correctly that has sub~quently hllped w greatly.
• from Lucille Griffin
.
. .
KATIJAH - page I
AUTUMN· 1988
�Drawing by M. Tree
Transplantin2
Unless con~lanl ~urvcillance is possible. or
lhe seedling is a precocious grower (20" or more m
!he first year), it is best IO wall until seedlings arc
two y~ old before moving lhcm Crom I.he nursery
to the permnnen1 site. Transplant them when I.he
seedling is donnant (no leaves) • in the fall or the
spring in the soulh, but only in lhe ~ring in the
north. The chestnut has a large tap root • e:inra care
must be taken not to injure it becau.~ this inJury is
life· th~tcning to the b'Ce.
Proper handling is important. Seedlings
should be planted as soon as possible. Purchased
seedlings should be SIOrcd in a cool pbce out or
sunlight The rootS .J\ould be wroppcd in sphagnum
moss and always kCPI moist. but not soaking wet.
If lhc objective is rcfon:station or growing
trees for wOO<I production, tr.1nspllln1 seedlings at 10
Coot intervals (435/acre). IC lhe object of plllnting is
nut prodllCtion for humans or animals, plant the
U'CCS at 2S foot inlCJ'Vl1ls (70/acn:) with the inicntion
or removing every other tree (for sale as a specialty
wood) when the crowns begin to touch.
Do not plant the uus f urtller than 200 feel
apatl, as this will limit pollination.
Review irisb'UCtions for pro1CCtion.
Cart ofTransplanttd
Chestnut Setdlin~
ChestnutS do not requite a rich soil, but lhe
R111jor nutricntS should be balanced. However, the
nut crop w1U be beucr and the nut size lnrger lf the
tree is growing on deep, fcnile soil. Fertilizing
should no1 begin unul lhc second yw after a tree is
planted. On poor soil apply an organic fcrtihzmg
rru:ictun: or one pound of S· IO·S per year of tree age
or per inch of tree trunk. diamc1tt.
Water the same as you would garden crops.
Keep grasses and weeds outside a two foot
radius around !he ~ling~ by cultivaung or
mulching for at lea.'11 five years.
Cbesfnul Blight
'The fungus Endothia parasirica is present
throughout most of !he eastern US. Jn some
orchards. however. a virus disease or the blight
fungus causes hypovirultnu, which wCllkcn~ its
attack on lhc chestnut. American chestnuts infected
by the hypovirulcnt fungus usually survive.
To idcn11ry blight. look for oval·~hapcd.
reddish-brown local discolorations of the bark
followed by premalUJ'e yellowmg of the foliage
above. SomclimC$ protruding orange stubs of lbc
fungi may be visible. Epicormic sproutS growing
from the trunk of lhc tree arc a good mdic.ation of
lhc blight. Look JUSt above the sprouts to sec !be
canlccr.
If a canker is on a minor limb, trim off lhc
limb and bum it If n occurs on lhc ma.in trunk any
place wilhin reach. apply a soil compress.
Chestnut trees need careful watching,
because 11 lakes only one year for lhc blight io ltiU a
young tree.
FIRST AJD
FOR CllESTNUTTREES:
THE SOIL CO:\fPRESS METHOD
This technique m:iy be used to protect a
planted tree, or to kocp alive selected sprouts in the
woods. It will work as high on the ucc a.~ you can
manage to hfl lhc soil!
To m:ikc the Soil Compress: Cut away any
branches, even healthy one~. which occur 10 lhc area
that must be covered by the soil comprc.-.s. Fit a
sleeve: or polyethylene or similar sheet pl:istic 0( Lal'
J>3pcr around lhc cm:umfcrcnce of lhe trunk from
ground level upward IO a point that 1s as far above
the infection as IWO times the length of the
infection (because there is probably more Endothia
just under lhe bark lh:ll has not yet broken out).
Secure and seal the lower edge of the sleeve by
mounding soil up around 11and1>3ckmg iL firmly.
Fill the sleeve with wet gllrdcn soil 1• to I
If]." inches thick all the way around. There is an
antagon1st1c orgwusm which occurs naturally in
moist soil; wherever it is kept in conta.cl with the
disease, 11 ..,,u lull the fungus.
For the Soil Compress to succeed, 11 must
be appbed at lhc earliest Stages of the dLSCa.IC, when
the infection is pcrllaps under the bark but has noi
yel pcncumcd the wood.
• So11.rct: Tht Amtrican Chts111u1
Cooptra(()r-s' Foundmion (drawn largtly from tM
Handbook of North American Nut Trees tdittd by
Dr Richard A. Jaynts)
(COl'dJIUIDd on rwu pea")
AUTUMN· 19 8
TUAH ·page 15
�FROM THE ROOTS:
ORGANIZATIONS
(continued from page IS)
BRINGING BACK THE CHESTNUT TREE
Nonh Carolina (where American chestnuts
grew best) as a last bastion of polentially
good trees. The blight came later 10 Nonh
Carolina; hence the trees have not been
subject to StreSS from the blight for as long
as those we have worked with, and more
may be living." - John R. Elkins, secretary.
Cooperators are also needed to Taise
and care for chestnut trees from seed.
Volunteers must be ready to be responsible
for a long-tenn project and prepared to make
regular repons of successes and failures.
The American Chestnut Cooperators
Foundation is a publicly-supported,
tax-exempt foundation under section
501 (c)(3) of the IRS code. All donations arc
tax deductible.
"Wt art h4ppy to be involved in IM process of restocking lhtse hills with this beautiful Olld prodtutnot tree."
CHESTNUT COOPERATORS
THE AMERICAN CHESTNUT
REVIVAL
do Carol Klinger
Rt. I
Dowelltown, TN 37059
The Mountain Garden Club, Highlands, NC
THE AMERICAN CHESTNUT
FOUNDATION
do Dr. David W. French
Depa rtment of P lant Pathology
University of M innesota
St. Paul, M N 55108
The American Chestnut Foundation
was formed by a group of prominent
scientists in 1983 as a non-profit foundation
to suppon biological research and genetics
projects to restore the American chestnut
tree to its natural range. The American
Chestnut Foundation provides the suppon
for the breeding progTam developed by Dr.
Charles R. Burnham that is being carried
out in Minnesota and several regional
centers, including the University of
Tennessee at Knoxville. This program is the
most promising for a speedy return of the
American chestnut tree.
Mr. Phillip Rutter, president of the
foundation, says, "As a scientist, I have to
say that there is an 80% chance that I will
live to see a blight-resistant American
chestnut. As a human being, I'd say it's
100%."
Regular membership in the American
Chestnut Foundation is $15.00. Members
receive the Journal of the American
Chestnut Fou11dation and may attend the
annual meeting to hear progress reports on
foundation projects. Donations arc tax
deductible.
The foundation needs help with
fundraising, public education, and finding
wild chestnut tree locations.
KATUAH - page 16
The American ChestnUJ Foundation
requesrs rhe help ofall concerned abou1 the
fate of Ult! American chesrnut rree. The State
of New York is now considerating
legislation to establish a national chestnut
research cemer ro be affiliated with the state
university system and ihe American
Chestnut foundation. The legislators
sponsoring this effort need to know that
there is widespread StlJJf)()rt for this idea.
let them hear from you. Write to
Assemblyman Francis J. Pordum;
Legislative Office Building (Rm. 252);
Albany, NY 12248.
A~1ERICAN CH ESTNUT
COOPERAT ORS FOUNDATION
2100 J efferson St.
Bluefield, WV 24701
"Our top priority is for long-term
funding of the regional effon already
underway: first, 10 develop a blight-resistant
:4Jnerican chestnut tree capable of competing
m our eastern hardwood forests, and
second, to develop economical biological
control measures against chestnut blight in
the forest environmenL....Foundation work
will be focused in the Appalachian Mountain
area."
Besides funding, cooperators arc also
needed to help locate surviving American
chestnut trees which could be valuable
sources of genes carrying resistance to the
blight.
"We are especially interested in the
environs of the Blue Ridge Parkway in
The American Chestnut Revival is a
people's organization supponing the return
of the American chestnut. The group is the
creation of the Cumberland-Green Council,
our bioregional neighbor serving the
watersheds immediately west of the Kawah
Province. The Revival sponsors want to
link up with Katuah people 10 make the
American Chestnut Revival a cooperative,
inter-regional effon.
The stated goals of the group are to:
1) replenish our woods with the
American chestnut - a beautiful, useful
species
2) promote diversity and
ecological health in our forests
3) move toward a healthy,
self-sustaining agriculture
4) educate the public and our
public servants to the realities of
deforestation, ecological monocuhurization,
and general environment.al degradation.
The first priority for the group is to
locate and correctly identify existing wild
chestnut trees. Identification is tricky; even
expens are sometimes fooled, but the group
hopes to c:ualog large native chestnuts, keep
track of them, and protect them for the
future.
The group is also seeking chestnut
sdon wood for research purposes and for
their own grafting projects. American
cheslllut genes current.ly exist in a pure fonn
in surviving mature trees and in root sprouts
from trees whose tops were killed by blight.
They are also assisting in technical
research projects as needed. They presently
are maintaining a close connection with Dr.
Scott Schlarbaum and his project at the
University of Tennessee.
If you want to help bring back the
chestnut, take part in the American Chestnut
Revival!
~
AUTUMN- 1988
�RESOURCES
Seeds and Seedlings: Sources
Bear Creek Nursery
P.O. Drawer 411
Nonhpon, WA 99157
(American, ChiMSe, and hybrid CMStnllt
seedlings, grafted rrees - 5% of the value of
any sale of ches11uas benefits ti~ American
CMstruu FoW1daritJn)
Wexford Soil and Water
Conservation Disnict
200 West Thirteenth St
Cadillac, Ml 49()()1
(American chestnut seedlings - $41.40 for
JO, $25.80for 5. Writefororderi11g
i11fom111tion.)
Louis Lipovsky
RFD
Brunswick, ME 04011
(American chestllUl seedlings)
Benhan Rajala
3030 lsleview Road
Grand Rapids, MN 55744
(American cl~stnUJ seed)
Donald Rudisuhle
Rt. 3, Box 216
Caladonia, MN 55921
(America11 cl1es11111t seed)
Periodicals
CMstnurwork.s is edited by R. D. Wallace
and published by the Chestnut Growers'
Exchange. lls purpose is to promote
chestnuts as an agricultural crop, and to
research the natural history and culture of
the chestnut. Valuable updates on scientific
research on the species. Two issues per year
for $10.00. Write to: Rt. 3, Box 267;
Alachua, FL 32615
The Journal of the American Chestnrlt
Foundation focuses on the work of that
organization, but also carries articles by
other top scientists working to restore the
American chestnut to the wild. Membership:
$15.00 minimum donation. See ACF
address p. 16.
...tn J!er& Note from Luci.mla. . ..
'The clear, crisp days and nights of autumn arc, to
me, the best times for gathering roolS for food and
medicine. Roots can actually be gathered anytime from
lhe first frosts of fall until the early spring because that
is when the energy of the plant is in the rooc but to me
the best time is autumn. I like fall gathering for two
reasons: fi.rst, my memory of exactly where the plant is
is the freshest (often dying rock and dead tops remind
me of the way) and secondly, ~use after the heat of
summer passes my personal energy is rising, and that
feels like a good time to make medicine.
My personal ritual is to gather from the third quancr
to the new moon, following the first froi.ts. Now is the
lime for the hardier roots - burdock, yellow dock.
cchinacea, dandelion and comfrey. My lools vary from
a digging stick for the comfrcy to a pick axe for the
AUTUMN· 1988
Diagram 1:
Genetic Hybridization of
Chestnut Tree Species Castanea
dentata with Castanea
mollisima
Drawing by Rob M&asick
burdock. While I dig the root I tell the roots why 1 am
gathering them and ask for their healing power. Then I
listen. After I have dug the roots I need, I leave a gift of
tobacco or a prcuy rock or ~hell, and smooth rock the
earth over my diggin\.
One of my favorite fall tonics is an iron rich mix of
dandelion root, yellow dock root. and burdock root. 1
cut up the root~ and put them in a jar and then cover them
with apple cider vinegar. I use vinegar for the tincture
because alcohol inhibilS lhe absorption of the minerals.
ln vinegar, ilS shelf-life is shoncr, bul it will last unlil
next fall. I also dry some of each root for infusions.
Considering how hard il is lo gather burdock root, I have
io admit I try to use mostly tincture so I don't have to dig
so much!
Comfrey root I use in a number of ways, I've
already dried the leaf for lea, now I dry some of the root
in a darlt, dry place. I also malce tincturci; in alcohol and
Ill vinegar and, lastly, make an oil extraction in olive oil.
Comfrey is one of the most used herbs in my medicine
cabinet. so I try to keep it in all the varied ways I might
use it.
Echinacea is the herbal antibiotic and I cannot
imagine a medicine chest without it The kind of
echinacca which grows here is Echin1Jcea purpurea, and
it only has medicinal properties if it is freshly tinctured
(i.e., dig fresh root, uncture immcdiaiely). When it
dries it has no medicinal value. To make an infusion, it
is necessary IO order ec/unacea angustifolia. which
grows profusely in the West
There are numerous other fall root plants,
but these are the ones which are the mainstay:; in my
medicine chest I value lhc rime I spend in the autumn
gathering root medicine and feel the time spent, in itSClf,
is a tonic and nourisher of my spirit It prepares me for
the winler to come.
KATIJAH · page 17
�THE CHANGES TO COME
(TM>e are the words ofa uaditionol Cherl>Ut: medit1M person.)
I can agree with some of the things the
Judeao-Christian philosophy considers evil. but not the
majority of things. To me what is evil is that a small
percentage of the world's population can justify
destroying the Earth in the name of profit. I think that it
is the ultimate form of separ:nion--for the ego of the
human to think that the Eanh begins when one is born
and ends when one dies--to think that one can flush
one's waste in the river and not care about it going to
one's neighbors. We arc destroying the Great Life.
When I was about founcen years old l went with
my grandfather to listen to an old man talk. We went
over to these people's house and they had a fire outside
and they greeted everybody and passed coffee around
and I was proud that I could sit in the circle and listen.
The old man talked about lots of things, but one
thing he talked about strongly impressed me-in fact it
scared me so bad I thought it was going 10 happen in the
next few days. He said that the Earth's existence was m
four quaners, and each quaner was a very Jong time-thousands, maybe a million years, I don't know. But he
said that the bear was on three legs now and is about to
siep down on the founh. And he said every time that the
Ear1h goes through shifts from one quaner to another
one. there is a cleansing process. The cleansing takes the
form of droughts, floods. earthquakes and all these
things. The old man kept repcaung that the Earth is
living, ll's not dead. Volcanoes nren't things of the past,
they're things of now, Floods nrc things of now, nnd
droughts are things of now. 111e Earth is alive.
My body is a miniature Earth, as all kinds of
organism~
are miniature Eanhs, but \\e are all connec1ed
to this greater organism. We are like a cell in this Great
Life. When I take an alien substance inio my body, like
cigarette smoke or some other kind of pollution, ir's
destructive to me and I can feel the evidence of it. I
become ,,hortwinded and feel all the symptoms. I may
not feel the effects as strongly at first as I do later. The
Earth is now strongly feeling the effects of all the cmp
thnt we have been puuing in her atmosphere and in her
streams.
The point I want 10 make is that the evidence of the
effects of our abuse of the Eanh is here for everyone 10
sec. The Earth is heating up--the greenhouse effect. I
ha1e to bow to the ~icntists, but even the scientists are
saying that we an: in danger because of our own ncuons.
There are 1wo things we need to do. We have no
choice. l think we should do everything that we possibly
can to reverse this process because of the
unborn-yet-to-be. The unborn-yet-to-be have the right to
KATIJAH- page 18
be included in all the decisions we make today. Part of
that decision-making is 1ha1 they should have the same
choices about the environment as we do. I can breathe
fresh air, I can swim in the streams, although it's getting
harder even now in our generation. A friend who just
got back from New Jersey said she couldn't swim,
because the beaches were closed because of hospital
wastes. A place where she had swum all of her life had
been taken away from her.
Before the non-Indian came 10 this country I could
go to any stream or river and drink from it, but I no
longer can do that. I don't know of a river anywhere that
I can drink out of. I don't know of a srream anywhere I
can drink out of. And where I am right now I don't
know of a spring I can go to and drink out of that I
wouldn't be afraid because of agricultural run-off or any
of those sorts of things. There is the evidence. And the
evidence is multiplying by millions of tons just in my
own lifetime.
It is not fair that a few people based on
materialistic and shiny, glittery things can make the
decisions for the majority in the name of profit. It isn't
even in the name of national security . It is in the name of
individual, personal profit. because the only philosophy
we have as a society b to manufacture and to consume,
manufacture and consume--that's our only philosophy.
So in terms of this reality the most important thing is that
these people be perpetuated, no matter what happens
with the waste.
I intend to do everything within my po"'er--and I
encourage everyone I meet-to deal with this crisis. I
don't use scare tactics, but I do say whats going on.
and I tell people that they have a responsibility and an
obligation. Some people say, "Yeah. \I.ell, people have
always said the Earth is going 10 be destroyed. anJ there
have alv.ny~ been bad times ...and my father said it wa.-;
bleak and it was gorng to end," and so on and so on.
At first that statement bothc:red me. But there are
1wo forces on the planet: there's good and there's evil.
and we have to have both forces, or there's no existence.
And I think that the force that de~trovs the Great L.ifc is
evil--be,-ause 3 few can't make these choices for so many
and so many yet-to·bc. The force that destroys the
Earth-that destroys the streams, that kills all the animab
off, and that cuts all the trees down- is an evil force.
Now, I am a pacifist in the sense that I believe in
nonviolence. I think the Quaker attitude would help us
deal with this situation. We can do somcthmg about it in
our own regions: we can quit buying products that
destroy. We can examine how we can gear down our
own lives - not in the sense that we are bleakly going to
do away with everything. but we can do without things
like styrofoam, electric toothbrushes and all these
unnecessary kinds of things. We can try to make
everyone in our little area conscious of what's going on.
Stan from there, and encourage people from other areas
10 do the same thing.
AUTUMN - 1988
�The second step we need to take-and I think this
is just out of real procticality--is to make certain
preparations for ourselves and our families, and maybe
in some instances for our community as well. The
number one thing is 10 think of ways ro feed ourselves
when we unplug from that consumer/manufacturer
society. One of those things that we have to consider is
gardens--ways to raise a 101 of food in small an:as-and
also alternative forms of fanning, such as dryland
fanning like the Hopi Indians do. They raise food down
there in a place that gets very little rainfall.
We need to learn how to catch waternnd conserve
it. Even if you have only one moist spot, plant some
kind of food there, even if there's room for only one
plant.
We need to look al the indigenous plants around
us as food sources. Lamb's-quarters is a wonderful
food. but we pull it up and throw it away. Yet i1 keeps
returning, because it's adapted 10 the area. Look at
plants, like the different species of com: from the hard
flim com that grows in the southwest to the softer meal
com that grows here. Think about both of those plants
and start growing them and adapting them to this clim:nc.
Do the same thing with pumpkins. squash. and maybe
even the more arid-land food plams and trees. like some
of the nut trees.
When you think of growing planes. consider them
as protein and carbohydrate sources. Grow plants that
fill those needs. And get several varieties of each one of
several species. Be very selective about your seed. If
you have a dry year, pick '1he best plants for seed. Don't
do anything else with them, but encourage them 10 make
seeds. even if it means stripping them of leaves in order
to encourage the seeds to grow instead of the fruit, if it's
that way. And then pick the seed from there and be
merciless about picking the right seed. We ought to be
concerned about that
People ought to get into different kinds of food
preserving--canning, drying, and all fonns of food
processing. We need to sort 0111 our refuse and look a1
what's there. I take all of our kitchen garbage :ind throw
it tn our compost pile to make soil out of it. Even when I
pull a weed out of the garden, l put 11 m there. I think it's
important to build up the soil to be :is stron~ as it can.
Don't depenct so much on :mimal protein, because
the animals will be falling under the same environmental
stresses that we Y.111, and plants are much more odnptable
to drastic environmental changes than the animals. Don't
dismiss that when you consider your sources of protein.
I think for agriculture we should consider draft animals
as a back-up. Mules eat les~ food and ure stronger than
horses.
We ought to think about alternative energy
sources. An energy source that does pollute 10 a cenpin
extent, but is cenninly not a~ polluting as automobile~
and coal-powered plants, is the small steam engine. It
can run lots of tools: it can even generate electrici1r. if
people are still wanting electricity. Or consider
alcohol-based machines that use alcohol fuel from plants.
I think people ought to consider those sorts of things.
Another thing that has much to do \\ ith biological
survival is psychological and spiritual survival. Going
from a society in which almost c:very desire and whim is
met--or able to be met, if one has the money-and leaving
all that will create certain psychological stress. The
outside information that we get from TV's and radios
may not be there eventually. That's going to be a
psychological trauma for ~ople. People \\ill have 10
learn to deal with the psychological and emotional
upheavals which will come up when their so-called
reality is fractured in some way or another. That needs
to be addressed.
I also think that groups of maybe 25 people-or 30
at the very most--who live reasonably close together and
are of like heart and like mind should make some kind of
pact together. A group that size is a very compatible
group for surviving. I think we ought 10 include our
children in what's going on and what's happening. for
the simple reason that they're the ones who are going to
inherit whatever is left here.
Political action should be the emphasis for every
group of people. I think that nuclear war is an incredible
threat. and I'm no1 putting that down, but I think the
number one issue for this planet right now---0ne that will
be more devastating than even nuclear war. unless it's
total nuclear war--is the environment. If anyone doubts
that, all they have to do is look around. It's a new age
for us all--a new age in which the survival of our species
is going to be a number one concern.
Our philosophy is that the EJnh is one gn:at living
organism, and it operates like my own body. When
something a11:icks me--viruses or whatever--my immune
system goes 10 work. I think we have bc:come a
cancerous cell in this environment, and the droughts, the
eanhquakes. and all these kinds of events mean that the
Eanh is alive. Its ex1Stence is threatened by one of its
pans. and l think it's kickmg in its immune systc:m.
I think we're probably overpopulated on the
planet. I know we arc overpopulated as a species. Even
if we all work on it right now, y.e're s11ll going to led
terrible effects from 11. 11 we all had it in our minds that
"We are going to clean up 1he Eanh." and started doing
everything right now. we would still feel negouve effects
from what we've done in the past.
People are afraid of havin!! to do with less. We
could have a much higher quality 01 lifc--not only for
ourselves. but also for the whole planet. We may have 10
give up some of our so-called independence. but this is
an illusion anyhow.
We're going to have 10 change our way of
thinking. There are lots of ways we can go, but the
whole thing concerning the planet tod:iy i~ that first Y.C
ought 10 identify the problem. It's like slcoholism. Until
one admits there is a problem. there is no solution. But
the minute one admits there is a problem, then you're
one step towanl a solution. The big step.
Drawing by Rob Messick
AUTUM,\1- 1988
KATUAH - page 19
�. ... . .. Natural . . . Wor l d .. . News ........ .
• • • • • • • • Natura l • • • Wor l d . .. News .. . . . .. ... . .
NP&L SALE APPROVED;
DUKE POWER INVADES
Narural Wodd News Savicc
The controversy over Ille erection of a high
p0wer tnlnsmission line in Transylvania and
Jaclcson Counties is mounting.
Dulce Power Co. of Charloue, NC has
gained the approval of lhe NC Public Uti Iities
Commission (PUC) for ilS purchase of the
Nantahala Power and Light Company (NP&L) in
wesletn North Carolina. The company now has
righl-of-way access 10 scU ilS nuclear-generated
p0wer 10 Alcoa and TVA customers in Tennessee.
The PUC ignored a las1-dilCh effort by local
mounlain people lO form an energy co-op as an
alternative lO Duke's purchase of NP&L. To
lrnllspon this p0wer, Duke has proposed clcarculting
a huge swath of forest about 1,300 feet wide by 30
miles long. The line would slfelCh from Lake
Jocassee in South Carolina to a substation in the
rown ofTucicasegee in Jackson County, NC.
Residents of the Lake Toxaway area are
greatly upset that lheir view of Touway Moun&ain
WlU be SpOiled - IO lhe extent th3l they hued 10p
lawyers and enjoined Duke from any further
conslrUction until they revealed plans for an
alternative route. Tom Sweatt of the Lake Toxnway
Property Owners Association paints out that "there
are a IOL or people who have spent a lot of money lO
build homes where they can have a good view of
Toxaway Mounuun. • ln addition, Swe:m argues that
Duke's proposed route would endanger rare and
Propoud Transmission Corridor from
JocasM!e to TudJ:!Mgu-DukL Power line
KATUAH - p:ige
M
threatened plant communities and encroach on
pristine trout wruers in fackson County.
Unfonuna1ely on alternative route for the
powerline propOsed by the homeowners nnd Other
concert1cd groups trespasses through more of
Nantahala Nationlli Forest than Duke's proposed
route and will pass close 10 the homes of the
residents of the Owens Gap area Cena.inly the
allemlllivc would reduce the visual impact of the
line on the Lalcc To,.;away homeowners. but l11e line
would impact other residents and fragment an
eminently important habil.al area in the Nantahaln
Nlllional Forest.
USFS PROPOSES NEW REGS
Natural World News Service
The US Forest Service (USFS) has received
nearly 1,000 wriucn responses to sweeping
regulation changes proposed this spring.
On May 16 the USFS published revisions to
its appeal regulations. A year in the milking, these
fat-reaching revisions would fundamentally all.Cr the
USFS appeals process, and undercut the meaningful
right of appeal fOf all outside panics cooccmed with
USFS decisions.
The agency is heralding the revisions as an
au.empt to increase efficiency, reduce delay, and
benefit the public. Yet all evidence points lO
inl.emal mismMagCmCl1t and agency inaction as Ille
causes of most delays in the current appeals process.
ll is clear that the proposed revisions will nol
benelit Ille public.
Two setS or appeal ·processes• are proposed.
Forest planning, timber management. and Other
so-called "policy decisions" will be relcgalcd to a
sccond·class status of appeal under 36 CFR 217.
Democratic "due process" fealurcs would no longer
be avail3ble in p0licy appeals. A second set of rules
(36 CFR 251) would govern appeals dealing with
agency administration of written ins1tuments, such
as special use permits. The USFS prop0scs to
m:tintai"I full due process procedures for apppcals of
this ruuure.
Notices of appeal (now clllled "requests for
review') would be combined llllO a single document
with a suitc.ment of reasons. This document. along
with any siay requests, would have to be filed
within 45 days from the dale or publication of the
decision in a local newspaper. No time extenS1ons
are pcnnittedl This means that Forest Service
planners h11ve years 10 strategize clearcuts,
roadbuilding, recreation development, and other
assaults on "natural resources." Deep ecologists,
ci11ZCOS' groups, and their allies are allowed only a
moolh and one half ro prcp:irc a defense.
Other "efficiencies· the Forest Service
proposes would limil project appeals (umber sales.
etc.) to the level of the regional forestc.r. Appellant
replies to agency submissions ("responsive
suuemcnts") and oral pre~cnU1tions would be
cl1min3led.
While the USFS is nOI proposing a liling
fee for entering appeals, the agency IS specifically
rcquesung public comment on this controversial
issue.
The proposed changes in regulations would
further insulate the Fore~t Service from c11izcn
review of improper decisions. If changes in
regulations are ro be made, they must be balanced._
fair, and aimed at increasing efficiency and better
decision-making. The proposed revisions fall far
Mon of these basic goals.
By denying the public o right lO a
meaningful nppeal, the propOsed rules changes fora:
parties seeking ro influence the USFS to t:lke lheir
coocems to court. Private citizens and conservlllion
organizations do not have the financial resources IO
suppon numerous lawsuits.
Although the shon comment period alloled
foe the proposed regulation changes expired on July
12. 1988, the Forest Service needs IO hear how
people feel about being cu t out or the
decision-making process for the National Forests.
Theie is a tremendous amount of momentum within
the USFS 10 adopt lhesc revisions. The timber
indusuy is exerting pressure lO limit the scope of
Ille appeals process.
Send your ktters to:
F. Dale Robtrnon, Chief
US Fortst Suvice
P.O. Box 96()9()
Washington, DC 2()()90.
Send copies 10 your congressional
rtprtsoltati\leS.
FOREST WATCH!
HELP WANTED!
Nawral World News Service
A "Forest WalCh" program is being started
in K:uuah. Members of the Wilderness Society,
Western North Carolina Alliance, Carolina
Mounlain Club, Audubon Society, and four local
Sierra Club groups are creating a coalition that will
interact with rangers in each US Forest Service
(USFS) district. Forest Watch members will sit
down with rangers to discuss and review
environmental asscssmenL~ for proposed timber
cuts, roads. and other Forest Service ac11v1ties before
they are begun.
Successful Forest WalCh operations arc
already in action in other National Forests (e.g., the
Chauahoochce NF in Georgia). At the least, such
oversight activity will hold the USFS lO 1lS own
forcsl managemcnl plans. At best.. both volunteers
and rangers will move closer to cooperation and
muwal understanding, to lhe bcnelil of all.
Workshops will be offered on forest
management and on the Fores t Service
decision-making process. Those who would like to
ltnow more about forestry and multiple use
demands, and who would like to have some
mOuencc on the future of the forests Ill Kauiah,
$hould conlllCI Ginny Lind!>ay: P.O. Box 1275:
West Jefferson, NC 28694 (919) 982-3633 or Speed
Rogers: 251 Purple Finch Lane; Brcvnrd NC (704)
gg3.304g_
AU1ID1N - 1988
�....... Natural ... World ... News ........ .
RESISTERS RISK ARREST AT
Y-12 WEAPONS PLANT
by Pat Montee
In an historic moment on August 6. 1988 at
lhe gnies of the Y -12 Nuclear Weapons Components
Plant in Oak Ridge, TN, five people linked anns
and in a simple trespass action crossed over a
symbolic line onto lhe plant grounds to be arrested
by local police.
The action was the first act of civil
disobedience at Y-12 and was lhe culmill31lon of a
day of concern for lhe plant's role in nuclear
weaponry and nuclear cootamination.
Preceding lhe arrests 200 demonstrators
rallied at a municipal park and then paraded lo Y 12.
Speakers at the rally urged support for a
comprehensive nuclear test ban treaty. The
demonstration was held on lhe anniversary of lhe
dropping or lhe first atomic bomb on Hiroshima.
The protest was organized by the
recently-formed Oak Ridge Environmental Peace
Alliance (OREPA). Co-sponoors included Tennessee
Peace and Disarmament Campaign, Jackson County
(NC) Peace Network, Western North Carolina
Alliance, Madison County (NC) PlowsharcS, and
lhe American Peace TCSL
Those living near weapons facilities across
the country are beginning to speak ouL The August
6 protest at Oak Ridge was minored by other
grassroots demonstrations at DOE facilities in
Aiken, SC, Amarillo, TX. and the Nevada test site.
The formation of OREPA is a call for public
auention to the DOE's Oak Ridge facility. In
February of last year the Radioactive Waste
Campaign, a public interest organization,
pinpointed the Oak Ridge Reservation as one of the
most scvesely contaminated government facil1ucs m
lhe US.
Millions of pounds of uranium-derived
wastes have been dumped in landfills at Y-12.
Between World War II and 1981, over 12 million
cubic feet of low-level rad.ioactive WllSUl we.re buried
at lhe Oak Ridge Reservation. Radioactivity has
seeped out and contaminated streams and
groundwater bolh on and off the site. The TV A has
identified more than 140 dangerous chemicals and
radioactive materials present in Oak Ridge creek
bouoms.
The Y-12 plant manufactures uranium
components for lhe primary sUJge and the principal
nuclear components for secondary stages of
thennonuclC31 weapons. Covering an area or 3,400
acres and employing over 7,000 people, the Y-12
plant plays a pan in the production of every major
nuclC31' weapon in lhe US arsenal. 1l was Y -12
which produced I.he firsi gram quantities of highly
enriched uranium used in the "Litlle Boy" bomb
which dcsuoycd Hiroshima.
One or I.hose arrested Ill y -12, Chris Irwin, a
University or Tennessee student and a native of
Knoxville, said, "IL seems lhal at Y-12 I.hey just
ignore us. I've written my congressman ·everyone
has .....SomcbOdy luld 10 do ~mething. If I don't,
who will?"
Sharing this concern for the future, Judnh
Hallock, a resident of Jackson County, NC and a
mother or three, was quo~d by the Associlucd Pres.-.
as saying before her arrest. "My children arc m
dotnger. The plnncl is in danger. and I feel I h;ive no
choice.•
Others arre.~led were: Jeff Warner, 24, of
Bowling Green, KY; M)'T'B Zeller. 40, or Madison
A
County, NC; and Doug Mason, 38, the father of
two children, who is from Memphis, TN.
The five anest.ed were booked at the site and
released on lhett own recognizance. At n hearing the
following Monday at the Anderson County
Court.house, they received a eiUJtion for simple
trespass.
OREPA is forming an active regional
community lO non-violenlly overcome the violence
at Oak Ridge. A "Nuke Watch" action as planned for
Octobcr24-29at y.12.
To conwcl the Oak Ridge Environmental and
Peace Alhancc, write Box 1101: Knoxville, TN
37901 or call evenings at (61S) 588-9370.
"the most massive crackdown of its kind in lhe
country". During lhe investigation. undercover
agents bought 266 gall bladders. SS claws, 77 feet,
four heads, nine hides and one black bear cub.
Agents also round dead bears in the woods from
which only the gall bladder and claws had bcc:n
removed, with the rest left to rot Black bear pans
are commonly sold illegally both on the
intcm.llional and domestJC rruirkets.
During lhe three year operation, wildlifo
officers were receiving criticism about not acting
against poaching. However, to have made a
premature move would have blown lhe cover on lhc
entire operation. Wildlife orrocers and olher state and
federal agencies formed 28 raid teams that served the
. -~
,~ ~
anc~t and search warrantS in a 20-county area in
~.,.. .;,.
/
,.t' ,,frl __ ~ K.atliah.
.:
'.. /~}'- -~ '//• "'.r r ..- -·~
All or lhis in. tense activity, however.
-~ 1
~
culminates in the cowuoom. h i~ up to the federal
.;.fJ/r~~, .
~udge to enforce the ex1s_ting law.s ~ regulations. as
.;.,,,J.11"'' ~.._.,...., ·~/
1t relalCS to bear poaching. If I.he Judge treais lhe
,,,,~,,,,,.....____, ~ "~
mauer lighlly and elects to impose very lenient
..._'<.~
sentences, ii would.be a signal to poachers that they
~-"
~
.
''"·"'"'
~~"
could continue w1lhout severe c.onsequences. It
fl///"
, \
would also be a blow to the wildlife officers who at
• ·
...,..., '
times risked their lives uncovenng the poaching
network.
Lcuec; to the US District Attorney would let
the court know that citi7.ens are watching and care
PERE GRINES RETURN
about lhe outcome of I.his case. Send a leuer
Nanni World News Setvicc
expressing your feelings and concerns to lhe D.A.
who is prosecuting lhe federal government's case
Five pairs of the peregrine falco11s •haclced
against the poachers.
out" Last summer by human volunteers have
Max Cogburn
returned to nesting places established in National
US District Au.omey
Forest areas in the Kauiah Province.
US Courthouse, Rm. 306
The small, but eictrcmcly swifi, raptors were
I00 Otis SllCCl
obSCIVed at nesting sites at Linville Gorge, lhe
AsheviUe. NC 28801
Shelton Laurel area of Madison County, Looking
(704) 259-0061
Glass Rock, Whiteside Mountain, and Pickens
.r - -"
·
'
,r...._, ;. ,.
j:-,,..
..,,,.,?';,::,:
'
Nose.
One young falcon was nedged from lhe DCSl
on Whiteside Mountain, and a heallhy chick is
livmg in the nest ID I.he Shelton Laurel area.
To avoid disturbance to the nesting falcons,
hang gliding and rock climbing were lmhed at
Whiteside Mountain and Looking Glass Rock unul
August 31 of this year. Climbers and gliders were
very cooperative wilh the closings.
The peregrine restoration project is a JOinl
effort of the US Forest Service, the NC Wildlife
Resources Commission, the US Fish and Wildlife
Service, and a private organiation called The
Peregrine Fund. The NC state income LaJt refund
"Check-off for Nong:imc and End:ingcred Wildlife"
contributed substantially to funding for the projecL
BEAR POACHERS ARRESTED
Natural World Ncw1 Scivice aa
A three-year investigauon into bear poaching
in western Norlh Carolina and ca~tern Tennessee led
to charges again.~t 43 people who were uccused of
illegally profiting from the marketing of gall
bl!lddus and olher b13ck bear paru.
Both federal and state wildlife officers
panic ipated in "Operation Smoley." de.<.eribcd as
PUBLIC INTEREST
LOST IN THE OZONE
Nuural World News Savicle
On July 2. 1988, ozone levels recorded at the
oz.one monitoring Slation in Fairview, NC, outside
of Asheville, reached 118 parlS per billion (ppb),
within 2 ppb. of the 120 ppb. maximum Standard
allowed by the Environmental Protccuon Agency
(EPA) under the Oean Air AcL
Ozone in the lower aunosphere is a proven
ha.z:lfd llult contcibut.eS io smog, rcspinuory disease
in humans, and damage lo trees and crops. At
excessive levels. o:r.one does acute damage to the
lungs or children, old people, asthmatics, and I.hose
who arc doing SLrCnuous outdoor exercise. Ozone
has been shown to be pan of the deadly combination
of factors that is killing the spruce/fir forest on Mt.
Mitchell.
Paradox 1cally, 07.0ne in 1he upper
atmosphere is necessary 10 slueld lhe Earth from
harmful ultraviolet radiauon in the run's rays, but m
the lower atmo:;phcre it ~ a dangerous pollutant,
and Asheville re:;1dcn1S rue now aware thal their cuy.
too. ha:. an air qualuy problem.
Yet, one month after lhe high reading was
recorded, the 01.ooe monitoring station was closed.
According 10 Ronald Boone, lhe director of the
(conllnucd on nut Ne)
- p:igc 21
�...more...Natural World News
LOST IN THE OZONE
(canlin\IOd from IJa&C 21)
Western North Carolina Air Pollution Control
Agency, construction had displaced the Station from
its original location at Fairview school. and lhere was
no ochet space available in Buncombe County r0t the
8 root by 8 foot IJ'ailer which houses the monitoring
instruments. The EPA granted permission for the
closure.
This action was iaken shortly before the
summer heat wave, which undoubtedly booSted
ozone levels considerably in Asheville and
surrounding areas in tho French Broad River basin.
ff«, sugnant air masses provide ideal conditions ror
lhe creation cl owne and keep the gaseow subslance
trapped in valley areas, inslead of allowing it to
dispetse.
Had the sys1em been in operation, it almost
cettainly would have recorded orone levels higher
lhat the 118 ppb. reading or July 9. Readings
during August would in all probability have shown
Iha! Asheville was exceeding the re.detal Slandattls for
ozone.
The EPA has declared th:u if a city exceeds
the maximum allowable ozone SUUldard of 120 ppb.
two times in a single year, vehiculnr emissions
ICStS must be undenaken immediately. Hydrocarbons
from vehicle exhaust combine with nitrous oxides
Crom industrial and utility company fumes to create
Orone.
The EPA also says Iha! if the ozone problem
persists in a city, tha1 ci ty will be designated a
"non-attainment area• and be rcsuicted from starting
any new industries that require smokcsUICks to
exhaust industrial vapors. If Asheville were
restricted as a "non-a1
tainmen1 area." it would
obviously slow the city's industrial grow1h, and
might adVCtSC!y affect tOUnSt tr.iffic as well.
The ozone monitoring station is still closed,
and Boone says that. as ozone levels decline during
the cooler months, it will probably be April of
1989 before another locauon for the focility will bc
found.
Having no accurate de1ermm:1uons or how
severe the ozone problem actually is m the French
Brood River ba.sin will do liule to relieve public
uncasinesi. about the situnuon.
And pulling orr finding a locntion for the
small testing sUllion for nine months does little lo
bol.'ilU public confidence thnt the problem IS being
adequately dc:ll t with or even considered.
Having unknown levels or 01.one in
Asheville's air supply iL1so r:uses other quesuons.
bolh environmental and political
New datn have been made public that show
that long-term exposure to lower conccn11111Jons of
ozone impairs the foncuonmg of the lung.~. causes
adverse biochemical renctions in the lung$, and
acceler.ites lung delerioration due to aging. These
data have led scientists to urge the EPA lO
immediately ndopt more stnngcnt oz.one standards.
If the standnrds were changed, the EPA
predicis lhat nine urbnn areas in the US would be
ou1 of compliance. Prominent on that list is
Asheville, NC.
Is the municipal public hc:llth admmistrauon
trying to sidestep the consequences of exceeding
federal regulations by subjecting city ~dcnLS IO the
consequences of exc:essi ve air poll uuon levels?
Buncombe County's Metropolitan Sewage
Administmtion is presently considering construcuon
of an incineration plant to dispose of the area's
sewage sludge. The pt;in has already come under
severe criucism, as it would add several types of
KA TUAH • page 22
dangerous gaseous pollutants into the area's air
flow.
With Asheville already suffering a critical air
pollution problem, it seems obvious that an
insUllation which would make major contributions
IO the ambient air toxicity should be avoided.
Yet, at recent hearings on the incinerator
proposal, of all !hose who made presentations, only
two individuals spolce in favor or the plan. Those
were Jim Tenney. Di.rector of Public Health for
Buncombe County, and Air Pollution Control
Direct.or Boone.
Actions such as this call into question the
competancc or public health adminis1n1tion in
Buncombe County, or r.iise the ugly possibility that
the public health is being made subservient to the
intcrest.s or economic and industrial growth.
CP&L RA TE INCREASE
(or " LET THEM EAT CAKE")
residents posted their own black-and-white metal
signs aloog a 30-mile stretch of the river. The s igns
warn that fish from the river ate contaminated with
dangerous levels of dioxin, a toxin that "causes
cancer, miscarriages. and birth defeas."
Recent EPA tesl.S have found dioxin in most
or the 120 flSh taken from lakes fed by the
contaminau:d river. One brown U'OUt was round to
contain 80 pans per trillion or dioxin, more than
three times the allowable dose.
Shelley Stcwart. a Greenpeace official from
Seaule who studies the pulp and paper industry.
says thal "lhere is no levd al which this stuff can be
considered safe.• Stewan also pointcd out that
dioxin levels in the Pigeon are the second-highest
found yet in the EPA's current analysis of 100 rivers
below pulp and paper mills. Dioxin residues result
Crom tile chlorine bleaching process used by
Champion and other mills.
Grttnptace may be contacted 01 (404)
874-8581.
Nanual World News Service
On August 8, 1988 the NC Public Utilities
Commisssion (PUC) granted Carolina Power and
Light (CP&L) a 9.1% increase. Profits from the rate
hike will benefit the shareholders of the
privately·held monopoly and will pay for the
extr&Ordinarily high cost of building the Shearon
Harris Nuclear PlanL
According 1 F3lr Share of North Carolina, a
0
consumer advocate group. CPclL has spen t S4.S
million on outside consultants to teSury in the rate
case. A key issue was the cost overruns incurred in
the conSU11Ction of the Shearon Harris planL Design
changes and reworking during construction added at
least $200 million LO the cost or the nuclear power
pl:inL
In testimony before the PUC, Chip Smith
of Fair Share presented an anmysis of over l,000
changes 1n design during a nine-mont.h period.
CP&L's own records showed most were errors and
only one was cau!S(XJ by changes m rcgufauons.
Fair Share maintained that the cost of
misl.'lke~ made during cons11UCtion was excessive.
CP&L mainl.3ined it "should 001 have to be
pctfecL"
In the linal weeks before the PUC decision,
a S300.pcr-hour CP&L consullllnt stated that 1f
widows and orphans could nOl pay lhetr electric
bills, they could tum their lights off. Does this
reveal CP&L's true pcrspecuve?
Writt th<! NC Public U11li1its Commission
or P.0 Bo.IC 29510: Raleigh, NC 27626 10 t.ICpl'US
your opinion of 11rL1r dtcision. and ID Fov Shart of
North COTolino: P.O. BO.IC 12543; Raleigh. NC
27605 111 support of thtir worlc.
POISON PIGEON FISH
NllUnl World News Service
Representauves from the Greenpeace
organization and 01hcr concerned people recently
accused Nonh Carolina's Health Dcpanmcnt or
dragging its feet in posung warnings along the
Pigeon River, which the Env1
ronrnenUll Protccuoo
Agency (EPA) has round is contaminated with the
chemical dioxin below the Champion International
paper mill m Canton, NC.
Dr. Ted Taylor. a State tolliCOIOglSI, could
not say when the sign would be posted, even though
the flSh have been known 1 be toXJc since last
0
spring.
"MOURNING THE VICTIMS"
NlllWIJ World News Service
East Tennessee residents seeking to
short-circuit Champion International's bid for a
wastewater permit a1 a public ~earing August 18,
mourned for 1 Cocke Cow!ty cancer victims
67
whom they believe died as a result of accumulations
of dioxin from wastcwater dumped into the Pigeon
Rtvcr by the Champion plant in Canton, NC.
Organizers of the variance hearing labeled
167 cent.er-section seats with the names of the dead
and marlced the rows with block bows. Flags in
Newport, TN bung at half-mast as a memorial rite
was held. which fcatwcd the unveiling of a cenoiaph
listing the names of the cancer vicums.
Champion has produced blc:iched paper in
the Canton plant since 1908. and scientisL' say
dioicin is a byproduct of the bleaching process.
The Environmental Protection Agency
(EPA) and Tenne..~see omcials inili.ally proposed a
wastew;iter pennn for the company that would have
set a SO-unit color limit on the river at the statc
line.
Although dioxin levels nre not adclres.o;ed m
the proposed wastewacer pcrmu. envrronmentahsts
say that chemical and color levels ace closely
associaced
Tennessee Governor Ned McWhcrter 1s
likely to make the linnl dec1s1on. Speakers at the
hearing directed therr 1111ger at the governor almost as
often a.~ at Champion. McWhcrtcr campaigned in
Newpott during the last elecuon, promising to help
clean the darkened and foamy Pigeon River. which
nows through the ci ty's downtown distncL
Two Asheville researchers demonstr:ued a
new process they have developed, which they say
can clean up the waters or the Pigeon. University of
North Carolina Asheville professor Richard Maas
and scienust Philip Neal hope to sell Champion on
their method, tha1 they say could remove 90 percent
of the color in the water.
Wilma Dykeman, Tennessee state hisiorian,
called a11en1ion to Champion's history of
environmental abuse. and went on LO say that
human actions should not be allowed to destroy any
natural re.source.
One speaker suggested that to establisb a
vanance would open a Pandora's box to industry.
Another Cocke County resident said that he felt that
SU\lc leaders, by holding the hearing, were requesting
the public "to make my murder legal.•
So Greenpeace voluntocrs and ea.st Tcmesscc
UTUMN • 1988
�(continued from page 7)
Natural World News
SPECIAL REPORT
THE DOGWOOD BLIGHT
by John Creech
For as long as people have lived in Appalachia. they have delighted in the
white dogwood flowers which splash the hillsides in spring.
The bright red berries of the dogwood arc an important food source for many
bud Gild ammal species when lhey appear in the fall.
And the dogwood tree plays an imponan1 part in the ecology of the forcsL II is
a prevalent understory tree that helps to develop the dark, loamy forest soil that is the
basis of life.
Soon, however, the great contributions of this small ltCC may be a thing of the
past For, even as we lament the blight that killed the chestnut tree back to the
ground, another blight lhreatcns the existence of the dogwood r.n:e I.Oday.
The dogwood blight has been liule-publiciu.d, yet it has been killing Cornus
Jlorida uces throughout a three million acre area in Georgia, Tcnn~ee. and Nonh
Carolina. according to Professor of Foresuy Roben Zahner of Clemson University.
Unlike the chestnut blight, which was introduced from Asia and swept through
lhe Appalachian range 10 a period of 40 years, the anthmcnose fungus which causes the
dogwood blight has coexisted with other plant life throughout the region for thousands
of years.
Scienlists first identified the fungus on dogwoods in Now York and
Pennsylvania about 10 years ago. Reseachers at Cornell University inilially believed
that some species of the fungus had mutated and attaekcd dogwoods only in the
nonheasL However, an identical fungus was discovered on dogwoods in the Cashiers,
North Carolina nrea about five years ago and has since been identified on Cornus f/orida
trees throughout the Appalachians. The alternate-leaf dogwood (Cornus alttrnifolia),
which is not as prevalent nor as beautiful as the flowering dogwood does not seem to
be affected by this fonn of the blighL
The blight thrives most successfully in moist, shaded areas such as mature
forest areas, where it appears first as colonies of spots on lower tree branches. Sunlight
inhibits the fungus, so it climbs upward from the shaded interior leaves, blackening and
curling all of a tree's healthy foliage in a shon time. The youngest trees are the first 10
succomb to the infection.
One scientific hypolhesis is that environmental StrCSSCS may have weakened lhe
dogwood tree species 10 such an extent that 11 has become susceptible to the blight
fungus. If this is true. as well as boding ill for Lhc dogwood species, it may mean that
other trCCS as well arc on the threshold of their tolerance of hUITlllll pollution.
Currently rcscarchcrs arc cultivating dogwood trees in controlled environment
chambers under various kinds of simulated streSS s1IU31ions. Folinge on young trees has
been leached with anlficial acid rain at levels similar 10 those present in the Ka1Uah
region today. Investigators have found that these dogwoods take inoculation of the
fungus quickly and easily, whereas trees grown free of acidic precipitalion have taken
inoculation poorly or not at all.
Acidic moisture qwtc possibly destroys the waxy layer of cutin on the leaf
surface. leaving interior cells vulnerable to infection. Thi~ damage. perhaps coupled
with stress from ozone or other pollutants, allows the fungus to destroy lhc affected
leaves in a single year.
The metabolism of lhe dogwood U'CC requires tremendous amounts or calcium
for sustained and heallhy growth, all of which must be cycled up from the soil. Zahner
and others in the scientific community believe that the chemical relationship is such
that sulphur and nitrogen deposited in the soil from precipitation are releasing large
amounts of aluminum normally bound in chemical comb1ruuions and unavailable. The
roots of the dogwood tree draw dissolved aluminum into the tree, where, as Zahner
says, the aluminum"competes with the sites on the cell membranes that would
normally be occupied by calcium." Th.is creates a calcium deficiency which wealcens
and evenlU3lly kills the trees.
The dogwood is "not just another pretty tree." The pH of its foliage is basic,
and, as the uccs shed their leaves in the fall. Ibis addition to the soil helps balance the
soil pH throughout the yenr.
Dogwood berries arc a dependable fall and winter food source for quail, IUrkcy,
grouse, and a host of songbirds. They arc a wintertime staple for these birds, when
v1nually no other foods arc available. Squirrels and deer also rely on this fruit for
winter nutrition, and it is an allcmntive fall food for black bc8IS during a poor mast
year.
. .
Zahner believes that this valuable member of the forest community 1s
diminishing more rapidly than we rcali7..C. Indeed, the dogwood may soon be facing
citlinclion in lhe Appalachian Mounuuns.
~owy display of the
KATUAll - page 23
;i'
Photograph taken tarly in this century of miud timber growth on
Moust Knob Branch of S110wbird Creek.
chestnut enthusiast to understand why state and federal
agencies are not providing strong support for chestnut
research. The hard fact is that the chestnut is essentially gone
from today's forests. Government research monies are
already so severely limited that important areas of research
for existing commercial species are often not addressed.
Diversion of these dollars for chestnut breeding research,
which can offer no absolute guarantees of success, would
not be in the best interests of our forests from either an
ecological or a commercial standpoint.
Therefore, it falls upon the private sector, both
individual people and organized foundations, to suppon
chestnut research. Private support can come in a variety of
forms: monetary donations, sharing knowledge of flowering
chestnut sprouts with researchers. or volunteer labor. Private
chestnut interest groups are forming in a number of states.
The American Chestnut Foundation is an ideal organization
10 coordinate the activities of private groups and individuals.
The Foundation's scientific steering committee is comprised
of leading chestnut researchers and other scientific
authorities. It advises and guides research conducted by the
Foundation and associated cooperators. Private groups may
become state chapters of the Foundation and thereby become
linked with the scientific community.
In summary, there is still hope for returning the
American chestnut to the forests of eastern Nonh America.
An increasing number of scientists, private individuals, and
organizations are working toward developing a
blight-resistant native chestnut. Reforestation of our
woodlands with American chestnut trees is a massive
undertaking and will only be possible through the
cooperation and coordination of all interested parties.
Hopefully, the results will be positive, and some day in the
future some of us will be able to sil under the "spreading
chestnut tree."
Dr. Scott £. Schlarbaum is Associate Professor of
Forest Genetics in the Department of Forestry, Wildlife,
and Fisheries of the Institute of Agriculture at the
University o/Tennessee in Knoxville. He direc1s the UT
Tree lmprovemem Program and is coordinating a project
to develop blight-resistant American chestnuts suitable
for resroration ill the Appalachian Mowuain bioregion.
,
AUTUMN-1988
�Dear friends,
We have heard about you lhrough friends and
want to supparc your effortS at b1oregional
enlightmcnt. We have a small family dairy with
25 cows, hogs, sheep, poultry, etc. on a 200 acre
hill farm 20 miles north or Roanoke. We can
spare you about 200 lbs of milk (translated mto
monetary donation). Send us a few back issues if
you have them. Lei us know when you need
more. Many thanks for your effons.
DRUMMING
LETTE RS TO K
ATUAH
John & Linda Thornton
Fincastle. Virginia
Dear Friends,
Dear KOJUah,
A friend gave me a copy of Summer '&8
issue a few days ago. I read through ii with
delight I've lived here 12 years loving these
mountains while watching lhe desolation, which
is gelling out or hand and going really rast It is
good 10 see a journal which represents other, of a
concern similar 10 my own. I feel less alone in
my panicular facets or appreciation for this mOSt
beautiful area of USNearlh ..•The change going
on here is best expressed by announcers a1
monster IJUCk rallies when a big-wheel pick-up is
crushing a line of cars, "The dcs11Uc1ion is
awesome.•
1 enclose a donation 1ow3tds encouraging
your efforts, and would love 10 panicipaie along
the way in whatever capacity possible. I can write
readably. and my heart is with you.
T. J. Northington
Spana, North Carolina
Dear Friends,
David Wheelers article, '"The Tracks or lhe
Panther" is so incredibly beautifulIt was also very informative and inspiring.
There is enough motivation and human power tO
bring this wilderness corridor into reality' With
just a handful or advocates locrucd lhrooghou1 lhe
ll1C8 or the proposed corridor, interest can be
drawn from local Audubon chapterS. Sierra Clubs.
etc.
I remember my first trip along the parkway
and thoughts of what it could be like if moose,
cllc, bear and wolves still remained. I remember
the sadness of knowing they were gone. I beheved
they could never return. What a gin Jamie Saycn
has given us by focusing his energy and
developing the PAW plan! And how fonunate we
are to have KOJUllh to bring us the news!
The PAW plan is so WORTllY of our
aucnuonl WE can mnke a positive 1mpac1 on the
ecology unlike anything that h:is been done to
dale in lhe United StateS.
Dear Friends at Ka11'ah,
Blessings! Thanks so much for your wisdom and
time on the phone (in helping to form a bioregiofllll
journaJ for the Adirondack area). We are making
some solid contaCtS with wrilCrS, graphic artists. and
others who are encouraging us on to do this thing
and are iniercslCd 1n participating. The crv.ies1
"chance• meetings cum out to be the most fruitful
of all.
We had spoken about lhe boundaries of this
region - n's huge! The Adirondack Biorcgional
Province (according 10 a map in the old
RAJNBOOK) prcuy much follows the boundaries
of the Adirondack Parle - 6 million acres!
Needless to say, we llunlc that we can best get a
clear image of the many ecosystems here if we
divide this massive area into 4 to 6 (or more)
sections, and in the first issue ask in1crcs1ed
persons in each section tO connect with us - they
can 1C3d us on an exploration of their particular
sections - one fca1ured in each successive issue.
How does 1ha1 look to you? Comments and
advice are apprcciar.cdl
I'll just enclose what we have so far. We'd
love lO be able IO share Our copy of Ka1Uah with
folks. but i1 is bccom ing dog-eared, ecc. Tt's in
our collection or newsleu.ers that we are using as
"texcbooks". If you could find some exlt3S, we
would be happy IO help with a dona1ion 10 cover
eos1 or postage and retail value of copies! (And,
of course, to suppan your efforts there, a bil
more green). A friend se1 up a barter for us: If I
do a particular Indy's gardening, she will do our
initial layout design!
Tnlce care, Mamie and all! We respect you,
KOJtlah!
With Warmth!
Joyce Vanselow
Box 12
Riparius, New Yort 12862
With love, cxci1emcn1 and e1emal gratitude,
Frank Trombeua
HendCtSOnv1llc, North Carolina
Dear KOJuah,
...Thanks. Your journal moved me, as a native or
Kaniah now displxed to ScauJc.
Clair Englander
KATUAH - page 24
...Found a copy of Kotuah Journal at the
Appalachian Trail shelter on Wild Cat Mountain·
near the Fish Hatchery - and near Camp Cherokee
...enjoying iL
Beuy M Gore
Dec!l1ur, Georgia
Today I received your complimentary issue
and I'd like to thank you very much for it When
I saw 11 a1 the Black Mountain Festival, I knew it
was for me. At present, I'm unable to send the
SIO, but once I'm employed again 1 plan 10
subscribe.
A li1Lle while ago a friend called to say he
h:id mailed in a subscription in my name. Now,
once I can afford it, I'll order one or your great
tee shins.
The day after returning from the festival, and
after having !'CM your Spring issue. I h:id an asunl
experience which I'd like to share with you and
perhaps you could shed ligh1'as to lhe meaning
for me. I was above the festival s11e and saw ii
all - sky, mounUlins, meadow, ring of tents and
pand; with 4 hawk feathers in the sky a1 cardinal
poincs. Superimposed on it all were the words
"Wolf Medic me".
I am carving all or this in what I call a
medicine shield format. and once it's completed
and painted, I'll send you a picture. l wonder
whaL the signific~nce of Wolf medicine is. Any
ideas from you or your re:idecs?
Thanks,
Kicran Crunficld
412 ML View
Valdese, North Carolina 28690
.. .I enjoy taking my newborn (well. actually
he's 3 months old already) with me m the woods,
and he looks around a1 the ll'CCS so w ide-eycd. He
really loves the outdoors, and sometimes I will
wonder, wow, if only you could see the Smokies,
the wild rivers, the huge boulders, the trees, feel
God's presence around you, way up on a
mountain ...bul then I remember, my wife and I
lived m Tennessee (Pigeon Forge) for four
momh~ and we Jost everything we owned trying
to survive up !here.
I don'1 think I wilJ ever be able to live
amongst the earth cathedrals of Kauiah, but I've
kepi Philippians 4: 11 m my mind. I'm not
t0ta.lly satisfied here in Texas, but I am doing
wha1 I can. I've already planted 3 low chill apple
trees on my 1/3 acre "farm", and I plan on using
pcrmaculturc design principles throughout The
beginnings of a Big Thickel/Texas pcrmacul1urc
center, maybe? ...
Peace and light,
Jorge Vcl4zqu.e1
Rt 5, Box 86-D
Cleveland, Teus 77327
AUTUMN - 1988
�Drawing by Rob Messick
Dear Friends,
I am a member or the Prison Opposi1ion
Commiucc. We arc b:mling a prison the
Arkansas S1:1te Boord of Corrections says lhcy
wall build in our unique comer or the Ozarks.
And we say they will not.
We have over 3,000 sign31WCS on petiuons.
At our last meeting, a mM named Ray Waus
stood up and told how his grc:it. great-grandfather
was born on the Trail of Tt3rs. He s:tid th:lt 300
Indians had died at a place called Lukcy Springs
(obou1 three miles rrom my home). The TraiJ or
Tears runs very, very near the proposed prison
Sile.
That night I was reading. I heard a
rhythm--rain1ly at first, becoming louder--and
then I "hc:ud" the words or the enclo.~ poem. As
I Slit up lO get pen and pencil, a presence "sat
down" to my len. It wns very, very UUlgible. (I
am part Cherokee.) I wrote down the poem.
Later, as I do1.cd off, I felt my right arm
being rruscd an the darkncss--qu1tc eerie. Then a
voice spolcc through me--a hu.~ky voice, like a
man's. It s«med to me that a lot or time
posscd-but my husband ~id u was only a liuJe
while. •r had spoken of being "lost..los1..I had
II()( died a Warnor's death. I had come to join in
this new battle"."
Yesterday we traveled over a portion or the
Military Road--a part or the Trail or Tears. I saw
Lukcy Sprin~. A little further along the road, I
was led" into the woods. There I saw a faint
impression in the earth - lhc old trail. Then I
"heard" them again. I s:it on the ground. They
said again, ·we did 1101 die a Warrior's death.
When these leaves fall ... we will return .•." This
autumn will mark the 150th "birthday" of the
Trail or Tears.
I sec this as a Vasioo Quc.~1! I intend to
record mote or Ray W:m's stories and legends
handed down in ha~ family • and I m1end to record
the Voices of my people ti they ~to/through
me. Arc you interested an my journal as I ltllvel
along?
Sincerely.
Barbara Ellet Dail
AUTUMN- I
TRAIL OF TEARS A NEW PROTEST
Our only mark a wind thaJ blows
Upon our heads a thousand snows.....
Ow only tears rain on the hills
And the sobbing song ofthe
wluppoonvil/s.
YOU asked for the stOry of \lo hy I spc:ik about
pcsticulcs. II is a question I have :l'kcd m>-sclf,
because I would rather enjoy the farm quaclly or
speak of the oneness or hfc. Several years ago I
be&311 to conuic1 App31achian Power Comp:111y
and slalC agencies 10 protect myself from p.!Sl!Cide
exposure. I had had severe allergic reacuons to
chcmicols and several years or health proi.tems•
.,,,hich have healed 'The scns1tiv11y I ha'e now IO
chemicals simply alcns me to theu presence tn
the air.
Often .,,, hen there LS pc.~ticulc an the air. 311d
v3por from it docs get in the air, I hc.y others
speak or symptoms which I know can be
tnggcrcd by indirect pesticide exposure. I ~'peel
that many people without recognizing at are
nffcclCd to some degree by chemicals. Sance Uiey
are a stress to the immune system, I wond.:r what
wall be the long term consequences to children
growing up in the midst of chemical use. And
how much wall our environment absorb? I speak
of my concern while knowing that symptoms
reflect something deeper.
Three umes I was accidenlly SPtayed in public
places with herbicide or insecticide.and I think
about the weeds and insects that arc labelled pc~ts
ond lulled. And about lhc animals on which these
chemicals arc tested. The language of public
agencies IS facts and figures. a different language
from that which Earth and its fauna and flora
speak, but one which I have learned out of my
experience. So I speak of facts and figures,
though they arc but one level of a multi-leveled
truth .
Thanks to Ka1Uah for speaking so beautifully
ol the mtcr-coonectedocss oC all life.
Sincerely,
Nancy Barnhardt
ML Airy, Virginia
Now peacefully we lie at resr
Here in the Ozarks' Stoney brea.rt.
In life we could not wulerstand
Why we were driven across the land
And now we hear, not even death
Can save us from the white man's breath,
For still he gives the loud commands
Thal drove us once across srrange lands.
He comes now ro disturb our sleep
Where cedar glades a vigil keep.
Hear us now. We will not go
For on our heads a thousand snows.
Hear us now. \Ve will not bend
To the white mllll's ways again.
Three Juuulred strong, a mighty ba11d
To keep the wltire man from the land.
They cannot build a prison here;
Where live men like the the dead appear.
Hear us now. We will not go.
Hear us now. We rel/ you so.
We waJJc these hills on ~ery wind.
Great Spirit is a mighty friend.
-Barbara Eller Dail
Noncy has now moved to the Chapel Ifill, North
Corolino area (Uwharria bioregional pro11inet}
where she will be working as on tnvironmtntal
lobbyist.
Dc:it Kailiah friends,
The issues you are dealing with are criucal for
our continued CJtistcncc. Being a member of the
Baha'i Faith and having Cherokee heritage makes
me even more concerned about ha.rmony with
nature and my fellow humans.
Some Baha'i friends arid I arc in the planning
stages of cstabli.~hing a Lcaming/Hcalmg center
which v.oold work 10ward the uni[)' ol the healing
.u and education methods. Therefore I would be
very intcrcSIC.d m any Ulfornutioo or contacts )'OU
may ha\'C in this area. I am especially inLCreSICd
in knowing more about herbal n:mcdics such as
those prescnlt.d by Carolyn Pon.
I would v.-clcome the opportUn11y 10 meet
with you to discuss some of our mulllal concerns
and goals. I li\'C near the headwaters of the Clillch
Raver. What do you know about this area (the
Clinch Valley) being sacred tem1ory 10 the
OlcroL.ccs? I am looking forward to heanng from
you.
Warmest Greetings,
Oint Dye
P.O. Box 55
Swords Creek,
Virginia 24CH9
KATU AH - page 25
�(nruural) - no electne, no plumbing, and the liule
DRUMMING
continued from p. 25
wildlife people feel OK hete.
Ka11lah editor:
I really connected IO the concepis of your
journal and your goals. as expressed in Earth
First! (February issue, •Reviews"). all.ho' I
myself see us as passed beyond the point of
choosing qwtlity life stand:uds or not, for living
beings. I feel humans have destroyed (and are
destroying) so much of our basic life-support
needs - air, watctS, soils- that we may only have a
choice of octivating NOW IO save what's left., or
simply become extinct in I.he very near fuuue.
I've been trying IO "live on I.he land"hcre
since 1978, doing a "half-passed" Job of it-still
connected much IOO much IO machine age things.
I'm trying now IO deepen my own dctcm1inalion,
woit MUCH harder, sleep less. quit wasting time
on any unnecessary things, and become much
more self-suflicicnL Cutting off from machine
age life 100% is my goo.I. I want IO produce all
my own food and drinking water. finish the rock
walls for this old home, can all the summer fruit
here, and so on. I've kept my place very primitive
Anyhow. I wnnt to offer you info of I.he
suppon system that has enabled me to deal wilh
never-ending stvere problems as natural world
meets machine age. I refer to Nichircn Shoshu,
Buddhist World Peace MovcmcnL
Here's our chant:
"NAM-MYOHO-RENGE-KYO" and we chJnt LO
a small scroll called "Gohonzon" on which is
inscribed concepts of universal enlightenmenL
Due to I.he miserable schedule of my city
job, I feared I'd not get my nightly chanting done
last nighL I figured I'd fall asleep, after nighis of
home-coming al midnight and 1:20 am, so I've
been chanting how I'd stay awake.
Sure enough, after some chanting. I dozed
off last night. I woke up. but I jus1 would not get
up, laying there, thinking of all the urgent
things, but NOT MOVING. Then I heard
"Thump. Thump." an odd noise ..?? I guessed
what it was and jumped up. It was BAD KiUy,
go1 in I.he cupboard, got my Swiss cheese, and
was banging it on the floor to break off bites. It
was chanting that brought Kiuy into the cabinet
of food: the only lhing lh31 would get me up,
without being dreadful, like a fire or such.
I've chanted for Glady, murdered bear, that
she returns to happier new life. Here's a grc:it
phJ'Mc Crom our teacher, wriucn by Miao-lo, great
Buddhist teacher of India:
•A plant., a uee, a pebble, a speck of dust,
each has innate Buddha D3turc, along with the
other causes and conditions needed t0 auain
Buddhahood." I hope you people there may only
try this chanting 10 bring many bencliis to your
own fine work. To locate members in your area,
contact: Nichercn Shisher Community, 4603
Eastern Avenue. Mt. Ranier. Maryland 20712.
(301) 779-3255.
Sincerely,
Janice Blise
A Katuah reader in Knoxville, TN sends this
flier that was being distributed there by you11g
people in punk auire.
ROOFING FOR AUNT PEARL
"They want met' move I' town,"
bent over her cane and squinting
up at me covered with stop-leak and tar,
holding hot rolled roof,
"but a told 'em:
her palsied hand's finger
pointing to the soil,
"that I'm Cold Knob born.
Cold Knob bred,
'n' when I die, by God,
I'm gonna be Cold Knob dead.·
KNOXVILLE PUNKS GO ECO ...
- Bob Henry Baber
Dear Kataah,
Just wan1ed to write in and say how
much I appreciate the efforts of those
wildlife officers who for three years have
!>een looking into the bear pooching here
tn these mountains. h was very
courageous of those folks to do that.
. .You know t~ey were really laying
their hvcs on the hne in some cases. So I
think they deserve a special thanks from
all of us who want to see the bears
survive here.
I hope the coun has the sense to
follow through in adequate punishment of
the people who were poaching. It doesn't
do much good to do all that work and then
have them not be strongly punished.
The bears are having a hard enough
time dealing with this drought. They
don't need co be having to deal with all the
threat of poaching as well.
MAKE TH M PAY PLUG
UP
A MAGH1NE TODAY !
Sincerely,
M. L. Lewis
Let Ille Military-Industrial Complex Beware!
�Medicine- .Allies
ful I color T- sfJirts
REVIEW
Where Legends Live:
A Pictorial Guide to
Cherokee Mythic Places
by Douglas A. Rossman
(Cherokee Publications; Cherokee, NC),
1988
If you are enchanted by the colorful,
moving myths ana legends of the
Cherokee .... .if the skin along your neck
crawls at the thought of Utluhtu, the
Spearfinger, snaring the livers of
unsuspecting victims.....if you have feared
the giant serpent Uktena, bearing the
blinding crystal Uluhsati on its head, luring
even the greatest warriors to their
death .. ... then you have also wondered
about the dwelling- and haunting-places of
these great creatures of myth.
Where Legends Live, by frequent
Kati1ah comributor Douglas A. Rossman,
will provide you with a glimpse of those
places. Black-and-while photographs depict
the actual geographic locations of sites: from
Gahudi ("the finding place"). where the
great Uktena met its demise; to the various
dwelling-places and council houses of the
Nuhnehi ("those who have always been
here"); to Uguh-yi, "the place behind the
water," where Thunder Beings lived.
Lovely stippled illustrations by Nancy-Lou
Patterson bring alive the text.
Where Legends Uve is the perfect
companion 10 Cherokee myths and legends
recorded by historians, ethnologists, and
other writers. If you dare to view the land of
the g.reat Uktena, Rossman's book is for
you.
In ths traditional Cherokee Indian belief.
the .cr~~turss in the world today ars only
dlmmultlve forms of the mythic beings who
once inhabited ths world, but who now reside
in Galuna'ti, ths spirit world, the highest
heaven. But a tsw of ths original powers broke
through ths spiritual barrier and exist yet in the
world as ws know it. These beings are called
with reverence •grandfathers•. And of thsm,
the strongest ars Kanatt, the lightning, the
power of the sky; Utsa'natl, ths rattlesnake.
who personifies the power of the earth plane;
and Yunwi USdi, "the little man·. as ginseng ls
called m the sacred ceremonies, who draws up
power from the underworld.
Each is the strongest power in its own
domain. Together they ars allies: their energies
complement each other to form an even
greater power. As medicine a/Iles, they
represent the healing powers of the
Appalachian Mountains.
The medicine powers of Katuah have
been depicted in a striking T-shirt design by
lb~y Kenna. Printed in 5-color silkscreen by
Ridgerunner Naturals on top quality, all-cotton
shirts, they are available now in all aduh sizes
through the Kalanu bioreglonal mail-order
suppUsr.
Order shirts from: KAl.ANU
Box 282; Sylva, NC
Katuah Province 28779
Please specify size: Sm., Med., Lg., X·Lg.
KRLRNU
BI OREG I ONRL BOOKS
ANO TOOLS FOR LIU I NG
IN RPPRLRCHIR
•The Education or LitUe Tree
• by Forrest Olster
A boy ltarllS oboUI lift from his
Chtrok.te gra11dpam11s ON! 1ht surrounding hills. A
story full of wisdom and love tlwt will one day be
recognized as a lilerary classic. • S11.00
• Myths and Sacred Fonnulas or the
Cherokee • collected by J31ncs Mooney
A jollnlty through time and the
Appalachian mythic lond.scap<!. - S15.00
• The French Brood • by Wilma Dykem311
A rousing history of the French Broad
River wotershtd.full offaCJs and tht spirit of the
mountainS. • SI0.00
• Strangers in High Places
- by Michael Frome
Tht story of 1/te Great Smoky
Mountains and tht creation of a national park. •
$9.50
• Landscaping with Native Plants
- by Cordelia Penn
Creating nmural londscQ/XS iJr ti~
eascernfores1 lands. • S7.00
• Where Legends Live
- by Douglas Rossman
A geography of Cherokee myth. ·
S5.00
All prices include posmge.
- Kim Sandland
P~ add
5% sales w IO iolal.
Order from:
KRLRNU
P. 0. Box 282; Sylva, NC
Kamah Province 28789
WATER PURIFICATION EQUIPMENT
SO LAR PROOUCTS
Member NC Wa1 Ouahly Assoc1auo11
er
HWY 107
RANDA LL C LANIER
RT. 68 BOX 125
704-293-59 12
CULLOWHEE, NC 28723
.~·~
!> ~if."'~:
Natural Food Store
& Deli
All 1101urol
160 8I080W1ly
Ash9Yllle, NC 28801
· '.ll·1fiune- Cmm1..._
1
Ht,,.x l.J.Jc., L .·
~n.;.au.
Clary S.1gc. and more
.lir.lf,,;.,..
/re~ cota109ue
,.,. ~
Bluebird Botanlcalt ~ ·oJ~ao.G.r>
p 0 Bo• 1271 ~. . .;"'.
'J.~~·,
fr~nkkn NC 211734
~/
~
~
&rbdra R,;m,•n,nyder PhD ~,
~~--
t....
AUTUMN - 1988 '
Where l!lroadwly ~
Mlrrtmon Aw &1-240
OPEN 7 DAYS A WEEK
SCOTT BIRD
GREGBLAO(
(704) 683-1414
fl8M795
Monday.S.urct.y: 9am·8pm
Sunday: 1pm-5pn
(704) 253-7656
KATUAH - page 27
�"A Cosby farmer used a hollow chestmn tree as a barn
for a pig and a cow."
JOURNEY
• Dr. Frank W. Woods (University of Tennessee)
1. Gm wl.ncrel!
IJear my &~ c:rown
Slt h1.9h on my throne
X.now the trees
CGU ••• CaU •••
TauntLnlj ~out of my sf«p ... wa!.A.
There·s sGfety ln the Jtock.
B1.1t you Gre Q Coner too
_.tnd,
Q WQtc:fiu
1.mpotlult to tclL
IJhere hGve you &ecn, c:row?
you C:Qn trovd ln GU wortds
Swoop down Qnd. r~
See lhroUCJh my CtJCS
!he c:unnlruJ
X.now my cfarrt.ness
What CQn you. open wlth my beart.?
l.lhat c:Gn you CJrGsp wlth my tciC.ons?
Caw ••• C11W •••
n~
c:row splrlt
f i.qflts the Ctil.Je
Ctever down.
you survwe
t see throucfo your eyes
the c:unnln9
1. &eco~ one wllh the c:row
Thro"'Jh the c:rGclt. Ln the stone
S!lp down journey
deep l.n f t!Ajht
n~ c:row Ln the nxu!
p Lcrt.s at my m l.nd.
1.t dears the splrLt. wGy
kle l.f"Gvet far
ln c:a!t Wortds
Author Lorna Thornborough stOJlding by a c~.ftnut giant in the I920's
(continued from page S)
The Last Rites
We neec! to rleClt our hurts
now
Put our [lves ln order
I?
now
We neel! to say
what we m&Gn to stly
and. pray
for9we anci CJlve
get Cuctd
now
Our [lves fttl5h &efore our eyes
The o[c( ways Ifie
I.le Gre rec1m1~"'9
the Ca~t nuis
from Crow Woman Dreaming
-poems
by
Colleen
(Self-published), 1988
Redman
Eight pages, available for $5.00--or
trnde--plus postage from Colleen Redman;
P.O. Box 634; Floyd, VA 24091. ,
KA TUAH • page 28
depressions in the bark with small orange
bumps protruding from them. The can.kers
grew through lhe phloem, to the cambium,
and into the rree's xylem layer, eventually
girdling the tree.
By 1910 the blight had spread acf?SS
New York and New Jersey and was moving
nonh into Massachusetts. It had previously
been spotted in locations in Pennsylvania.
Already the blight had damaged millions of
magnificent trees, and scientists knew that
they were faced with an epidemic.
Pennsylvania made the only attempt
to stop the spread of the blig.ht. In 11 _1he
state gathered a team of enunent sc1en11sts
and spent $500,000 on their effons. bu~ to
no avail. The blight continued on, mov.mg
inexorably southward • almost 25 miles
each year - through the valuable chestnut
stands.
By 1938 F.H. Milh:r, park forester in
the Great Smoky Mountains National Park,
announced that 'Tully 85% of the chestnul in
the Park has been killed or affecied by the
blight." Undamage~ tree~ we.re found,
p:micularly at 1he higher clevauons, even
laie into the I 940's. but eventually v1nually
all of them succumbed to the invader. An
estim:ued 3.5 billion Castanea trees
wllhered to the ground. The mighiy chestnut
was vanquished.
A mainstay of Appalachi:m economic
life was lost v. ith the demise of the
American chestnut, as well as an important
source of sustenance for mountain families.
But unquestionably it was the fore:.t wildlife
that was hardest hit by the loss of this gre~t
tree. No one was mrudng wildlife surveys m
the early J900's, but it was apparent to any
hunter lhat the loss of the chestnut severely
curtailed the populations of several species
of Appalachian wildlife. Black bears and
wild turkeys were particularly threatened.
Between the loss of the dependable fall
chestnut mast crop and the inroads of
over-hunting, both those species were
almost eliminated from the Southern
Appalachians.
The chestnut tree is not entirely
extinct but ll has been banished into a
strang~ limbo. Root systems still live
underground, and they still send up sprouts
that in some places have become an
imponam understory shrub. But ~fore ~e
young saplings can reach matunty, their
bark cracks, the typical cankers appea;. and
the small trees are soon dead. W11hout
leaves to suppon them, the chestnut roots
arc slowly losing their vigor under~round.
Few of the saplings reach nut-beanng age.
and large chestnut trees surviving above
ground are very, very few.
.
But isolated trees do survive. and
through the work o~ sc~cnce pas_!onately
s
applied and sheer f:ulh in the resiliency ot
the chestnut, hope for the former forest
giant i~ grov. ing. A concerted effort on the
pa.rt of a large number of aware volunteers
could undo the damage we have done a~d
restore the American chestnut tree to us
naturnl habitat in Appalachia.
"Where there be mountains, be there
clte.wiuus once again!"
AlJTUMN • 1988
�Young People's Page
!\ature is a book with a lesson for each day.
Before man This is where the animals roamed
looking for prey.
This is where the flowers grew
making the valley be:iutiful.
Then came man •
I le destroyed the animal ' homes.
I le killed 1he aninlats.
I le polluted the air: and water.
Man has done wrong.
It is up to u. to correct htm.
- M:itt Ghonnley
Clnldrcn, running through the fields,
Leaves. rustling through the winds.
The sight of n:itun: make-. me h:ippy.
But the iliought of nature m3kes me radiant.
- Steve Yazdik
- Kamari Venable
As the cricket checpi;
And the jays say goO<lnight
To one another,
I wonder "hy we must
Destroy this world
Which we do not own,
But nrc pennincd to borrow.
'I'ake your problems to lhe mountains
Ami ask for help.
Your problems may be solveu.
If you le:lrn how to listen.
- Brittany Hop~ns
. Wan.song lfarley
Nature is talking to us.
Some people have coough patience
To listen to what it.says.
The future can be changed
If only we i.top to listen.
- Suzanne Schenley
- B:irbara Miller
If every man had the chance to sit alone by a river.
he may think twice what he does.
- Amy Jones
Thanks ro Amy Cogan ar Grear Smoky Wo11111ain Envimnmenral Education
ln.srimre ar TrefTll)nt, locared in rile Grear Smnky Mo1111rui11 Nminnal Park.
Drawing by Rob Messick
AUTUMN- 1988
KATUAH ·page 29
�Helping
Injured
W ildlife
Each year many injured or orphaned
wild animals and birds of prey are brought
in from the woods. The Western North
Carolina Nature Center received over 600
creatures, mostly raptors, requiring
assistance last year. Yet there arc few
wildlife rchabilitators who have the
necessary permits from the US Depanment
of the Interior and the North Carolina
Wildlife Resources Commission to care for
the distressed individuals.
Wildlife rchabilitators house, feed,
and exercise the disabled birds and animals,
and then introduce them to prey so that they
can again fend for themselves. Presently,
the few wildJife rehabilitators in the region
are overburdened and cannot possibly keep
up with the number of creatures in trouble
that are constantly brought in.
Clyde Hollifield, a wildlife
rchabilitator from Old Fon, NC has
conceived of a program to help bird and
animal fanciers to become licensed
rehabilitators. Working with the Western
Nonh Carolina Nature Center, Clyde is
organizing a series of night courses on
rehabilitation skills: feeding, handling,
observing and diagnosing bird and animal
ailments, and emergency first aid. No
experience or technical skills are required,
just a desire and a commitment to help
wildlife. Rehabilitators are volunteers who,
though they receive no pay, gain deep
satisfaction from their work.
Being a wildJife rehabilitator requires
dedication, but it can rake up as little rime as
the practitioner desires. "Even keeping and
releasing one bird per yeru- is a great help, ..
says Clyde. "Every creature is important.
Each bird that flies away is a valuable
addition to the gene pool, and means many
generations of offspring later on down the
line.
"Even if there were just 10 or 20
more rehabilitators in the area, that would be
a great help."
Those who would like to register for
wildlife rehabilitator training classes or
would like more information about the
program, write or call Clyde Hollifield, 355
Cedar Creek Rd.; Black Mounrnin, NC
28711; (704) 669-6821.
Call for Presentations
lmernational Conference on
Parkways, Greenways, Riverways
The Steering Committee of the l111ulllJ(ional
Con[erenu on Parkways. Greenways. Riverways;:
The Way More Beouiifu/, to be held Sept.ember
19-22, 1989 in Asheville, North Carolina. invites
your proposals flll' prcsenutions.
An intemntional gathering of presenters is
being sought to represem diverse areas as they relate
to parkways, greenways and riverways--their
conceptual foundations, their design and
construction, and the roles they may piny in our
future. Suggested topic areas include
multi-governmental cooperation in the jurisdiction
of, psychologic:il importance or. and habit.at
preservation and the development of parkways,
grecnways. and rivcrwnys.
The Conference is intended to provide a
forum for di31ogue and discussion. Presentations can
be in the form or papers, panel discussions, films,
videotapes, workshops, case studies. artistic
interpretations. etc. Abstracts of presentations
should be submitted in narrative form, no longer
than two pages, and include presenter's name,
institutional/organizational affiJiation, address, and
ielephone number, and the title and description of
the proposed presentation. DEADLINE FOR
RECEIVlNG ABSTRACTS IS DECEMBER 1,
1988. AbstmclS or inquiries should be din!clCd to:
Dr. Barry Buxton
Appalachilln Consortium
University Hall
Boone. North Carolina 28608
(704) 262-2064
The Confetenee is sponsored by The Appalachian
Consortium, The Blue Ridge Parkway, The River
Foundation, The Lyndhurst Foundation, and the
National Parlt Service.
For additional ideas and inforl'll(llion, co111ae1 Kallinh
co-editor Marnie Mu.lier who is a member of the
Steering Committu.
New River Symposium
The New River Gorge National River, a unit
of the National Park System in West Virginia., and
lhe New River Slllte Parle in North Carolina arc
again co-sponsoring the New River Symposium.
The eighth annual throe-day symposium, scheduled
for April 20-22, 1989. will be held in Radford,
Virginia.
The multi-disciplinary symposium is open to all
those with a professional or avocational interest in
the New River, which courses from itS headwaters
in North Carolina through Virginia. to itS terminus
in West Virginia. a disUlllce of approximately 250
miles.
Papers for the symposium are being
requested in natural and/or cultural history, folklore,
:uchocology, geography, other na.1ur:il. physical. and
social sciences, and the humaniLies. All papers
should share Lhese common 1hcmes or the
interrelationships of the natural, physical, and/or
human environmenlS.
In order for proposals to be considerod they must
be received NO LATER THAN DECEMBER I,
198g and include a 250-400 word nbstrnct which
will be reviewed by a panel of professionals. All
proposals should be sent Lo the Chief of
lnterpret.ation, Nationnl Park Service, New River
Gorge National River, P.O. Box I 189. 03k Rill,
West Virginia 2590 I. Questions C11D be answered by
calling Parlt Headquarters at (3~) 465-0508.
~
T·SHIRTS, SWEATSHIRTS
For ADULTS and CHILDREN
15 ORIGINAL
HAND·PRINTED
NATURE DESIGNS
EACH COLORFUL
IIDHGN It;
PRIN'lED ON
Q.UALI'IY T' s
Ai<D SWEA'fS
�PLA NT A L ITTLE MAGIC
Cullivating Communities
In the Garden
Amuica11 Community Garde11111g Association
Conftwire · October 17-20. 1988 • Ask•·tllt,NC
All o•cr lhc: country people arc working
LOgcther io 1t:1nsrorm open, unu~ space mio viable
community gardens. A communtty garden is made
up or people, young and old. who appreciate the
beauty of growing vegclllblcs and nowers and
cultivating communities. Mountain ~ Gardeners
in Communtty (MAGIC) (sec Katuah Journal,
Spnng '86) has been developing twelve community
gardens in Asheville, Nonh Carolina for the past six
years.
This fall, on October 17·20. 19118, MAGIC
will host the American Community Gardening
A-~soci:uion's (ACGA) annual conference.This will
be a special opponunity for area residents to learn
how alive community gnrdening really 1s--around
the country. Formed in 1979. ACGA now has 600
members nationwide who suppon the greening or
cilies and the building or communities through
community gardcrung.
Community garden supporters from all over
lhc: country and parts or Canada will be imending
and MAGIC would like to cxitnd a direct invitation
to area residents 10 JOin m the events. The
conference will provide a full schedule of acuvities
including round ublc discussions. workshops, a
trade fair, a BBQ/square dance and a umc for
networking.
The conference. to be held at the Quality
Inn on the Plaza m downtown Asheville, will begin
at 9:00 am Mond3y with the kcynot.c address by Jeff
Bcn:uvit.Z, direct()( of the RcgcncrJuon PtOJeCt,
Rodale Press. The Rcgcncrauon Project is
pioneering an innovative rippro~h to community
revilllli:r.ation by focussing on the living
cn'·ironmcnt and sll'Cngthening local economic.~. Jeff
Bcrcuv1l7 will provide pmctiail mformauon or value
to groups working on de•cloping and strengthening
communities.
Workshops will be oHcrcd lrom 9 am 10 4
pm on Monday and Tuc.o;diy and 9 am to noon on
Thursday. A lot:JI of 26 workshops will cover a
wide range or topics, mcludmg sclf·help gardening
programs, gardening with children, new village
gardening in Mexico, recycling, and a homculturc
therapy panel. The trade fair will run all d3y
Tuesday nnd w11J feature ci1h1bits showing n:iuonal,
rcgionnl and locul products that provide sarcr, more
effccuvc gardening. Wednesday IS traveling d3y ror
conferees. featuring vi,1ts to MAGICs garden .sites,
a trip up to Cr:iggy G31d.:ns. and a BBQ/square dJncc
at the Warren Wilson campus.
The conference fees are SIOO for ACGA
members and Sl50 for non· mcmbel'!. A·la·carte
sclccuons of S35 for a full d3y or work.shops. S20
for the BBQ/sqlWC cbncc and SIO for the g:udcn tour
arc offered. If you arc int.c~•tcd in attending or
helping with the conrercncc, contact Tom
Youngblood·~tctliCll at (704) 251-5666.
• Kartn Morgan
Herbal Wisdom WorlL<Jiops
and I k1b:tl Products
Send for Brochure
Cyndi llcath
Route 2 Box 251
Vala.~.
NC 28692
The Second Annua l
NEW PRIORITIES
CONFERENCE
The Ka11iah Journal again joins with
a number of other organizations in the area
to co-sponsor the annual New Priorities
Conference o n Peace, Social Justice and the
Environment. The theme for this second
annual event is "Wake Up and Dream!"
The conference will begin at 8 pm
Fnday eve, September 23, with musical
entertainment and will then continue all day
Saturday, September 24. All activities will
be held at Asheville lligh School in
Asheville, Nonh Carolina.
Registration begins at 8:00 am on
Saturday with the opening plenary at 8:45
Keynote speaker will be Alan Gussow,
national president of Friends of the Earth,
who was enthusiastically received last year
as one of the main speakers. Afterwards the
morning workshops will offer ideas, skills,
and tools needed for turning community
"dreams" into reality. There will be two
concurrent sessions in each of these subject
areas: 1) Mediation/active listening/conflict
resolution; 2) Community building; 3)
Hope and empowennent/ dealing with
change; 4) Earth awareness; and 5) Creative
parenting/ non-violent lifestyles.
For the session on Earth awareness.
K acuali co-editor Marnie Muller, Kay
Littlejohn, nauve Cherokee, and Paul
Gallimore of Long Branch Environmental
Education Center will jointly present a
workshop entitled "The Earth is Alive:
Living Withi n the Community of Life
Systems." Drawing from the bioregional
work of Thomas Berry, from contemporary
biological and ecological findings, and from
native traditions. they will lead a discussion
on how to perceive, work with, and
celebrate the ecological life processes in
which we are immersed.
rn the afternoon workshops trained
facilitators will assist a dynamic coalescing
of "dreaming" and strategizing by
conference participants. Using the skills
and ideas fro m the morning session.
participants will have the opportunity to
envision together and share their personal
"community dreams," and then to develop
positive "next steps" for individual and
group actions.
The closing plenary, which will
conclude at 4:30 pm, will be a time for the
afternoon groups to summarize and share
the outcome of their workshops and to
acknowledge their ongoing capacity to wake
up and dream together during the coming
year.
Conference costs will be held at a
minimum to encour:!ge as broad a
participation as possible. Fee for Saturday
will be $8 to $12. depending on
preregistration and lunch options.
Scholarships and group rates are also
available. Childcare will be available for
children ages 3-10. The fee will be $2 per
child for the day. The Friday evening
musical event will be offered on a donation
basis. Volunteers to help with conference
prepnration and publicity are needed. For
more details regarding this imponanl event,
call (704) 252-3036.
Now available...
A B ioregional Bibliography
lis1ing major bon/c.s, periodicals a~ articles associa.1ed w!th 1/ze bioregio11al
effort. An e.xcel/em wot f~r a: 11111s1s, scli'!ta;s. /1~rari~s, a~d 1e.acl1ers.
Compiled by 1/ze Hudson 81oreg1onal Counc1/, in con1unc11on wuh 1he North
American Bwregional Congress.
/11c/U/k$ co1111tnit11J Jub/1J1J11g1, 46 pages. S4 00 111clu.ks po11agt. Carh or chr:ck (payabk
10 K. Salt). llwdw11 81oreg111nal CoW1C1/ clo 1\1,kSalt, I 13 W. //th S1 .. New. Yor.l. NY
10011.
DESIGNS
by Hob :-. tcssick
lllustrnt1on & Dcs1~n
In Pen & Ink and Colored Pcncll
t!lti11ese ,At11p1111ct11re
ut
.Her/J11'41v e!iHk
11U.STCKSNJTSllCliT
ASKVUl'....CZllOI
IOU~toll
AUTUMN· 1988
KATUAH ·page 31
�eveors
ON-GOI NG • CULLOWllEE, NC
"Mountain Troul" • exltibi1 wi1h
prints, painungs, pholOS, sculplure, rceM!ings of
old fishermen, and aquarium wilh live rrouL 8-5
Mon.·Fri., 12-4 Sal. al The MounUlin Het1U1ge
Center. WesLCrn Carolina Universily, Cullowhee,
NC 28723.
SEPTEMBER
17-18
HARRISONBURG, VA
"Restoring Wilderness in the
East: A Deep Ecology Perspective"
conference featuring Dave Foreman (Earth
First!), Gary Lawless (Gulf of Maine
Bioregion), Jamie Sayen (PAW), Barbara
Dugelby (Earth First!), David Wheeler
(Katuah). Sponsored by Virginia Earth
First! and Virginians for Wilderness;
co-sponsored by Kau1ah. At James Madison
University in Harrisonburg. Registration:
$10 advance, SIS at door. For more info:
write VA EFI; Route 1, Box 250; Staunton,
VA 24401 or call (703) 885 6983.
OCTOBER
8·9
CHEROKIEE, NC
'The An of Troy Anderson (wescem
Cherokee) and Shan Goshorn (eastern Cherokee)."
Cherokee Hericage Museum and Gnllcry; Cherokee,
NC 28719.
LO
1-31
MARS HfLL, NC
The Bascom Lamar Lundsford
Mountain Music and Dance Festival. Mounuun
crafts and mounUlin living CllhibiLions. music,
stories, dancing. Evening concert. 7 pm. For more
info .. call (704)689-1228.
1-2
BRASSTOWN, NC
Fall Music Fes1ival, John C.
Campbell Folk School; Brosscown, NC 28902
2-14
VALLE CRUCIS, NC
"The Great Mad Mother Earlh
Pa.intings• • exhibiting lhe work of Marlene
Mountain. Pan of "AesthcLic Access '88," privncc,
non-<:ommcrcial ellh1b1tions at the Lowell Hayes
Studio. Call for inviUltion: (704) 963·5835.
CHEROKEE, NC
Cherokee Fall Festival. Stickball,
Indian dancing, cheslnut bread. exhibits. Ceremonial
Grounds, Cherokee.
4-8
17-18
GREAT SMOKY MOUNTAINS
"Wild Mammnls of !he Great Smokies"
field instruction with Dr. Michael Pelton. $45.
Smoley Mountain Field School: 20\6 Lake Ave.:
Knoxville, 1N 37996.
17·18
RALEIGH, NC
Eart.h Skills Workshop with
Eustoce Conway. ConL3Cl Bern Grey Owl: 4 Winds
Indian Score: W. Johnson SL (919) gs6-0144.
6-7
CHEROKEE, NC
Shan Goshorn speaks about her
anwork. Cherokee Heritage Museum and Gallery:
Cherokee, NC 28719
CROSSNORE, NC
Forest Watch Training Program.
Forest management. wildlife, water qunh1y, CIC. $3
registrauon. Dorm space available: S!3/nigh1.
Meals extra. Sponsored by Blue Ridge Group, Sierra
Club.
NEW MOON
13-30
ASHEVILLE, NC
"Moumain Sweet Tallc." 2-act play
by The Follccellers (Barbara Freeman, Connie
Regan-Blake). The Follc Art Center, Blue Ridge
Parkway. S8 advance at Malaprop's, SIO al door.
For more info., write: The Folktcllcrs; Box 2898;
Asheville, NC 28802.
14-16
BLACK MOUNTAINt NC
"The Black Mountain
Festival" - traditional music and dance,
children's activities. The Merropolitnn Blues
All-Stars, 0.K. Bayou Dance Band, The
Heartbeats, Johnny Gimble, Claudia
Schmidc, Lorraine Duiset (of Trapezoid),
callers Fred Park and Sue DuPre. For the
kids: Goldenrod Puppets, songs and stories
with Susie Crace. Camping or bunks.
$35/person. Pre-regiscer: Grey Eagle and
Friends; P.O. Box 216; Black Mouncain,
NC2871 I
14-16
HOT SPRINGS, NC
"S1umbling Toward lhe Light" retreat wilh Bo and Siia Lozoff. $50. Southern
Dharma Retreat Center; RL I, Box 34-H: Hot
Springs. NC 28743.
15-16
ASHEVILLE, NC
The Second Annual New
Priorities Conference on Peace, Social
Justice, and the Environment - beginning
locally and reaching out. Keynote by Alan
Gussow (president, Friends of the Eanh).
Workshops, including "The Eanh Is Alive"
with Marnie Muller, Kay Littlejohn, and
Paul Gallimore. Pre-register by 9/16 to 725
Chunns Cove Rd.; Asheville, NC 28805.
For more info, see p. 31 or call: (704)
252-3036
23·24
24-25
RALEIGH, NC
Ear1h Skills Workshop, see
CARTERSVILL E, GA
Southeastern Indian Cullural
Festival al Etowah Indian Mound. Largest gathering
or SE Indian artisans ever assembled. Contacc
Valerie Spratldn (404) 942-8917.
ASHEVILLE, NC
American Community Garden
Association National Conference at Quality
Inn. Speaker Jeff Bercuvitz (director,
Regeneration Project), 9 am 10/17. Trade
show, 10/18. Workshops. Registration:
S!OO/members, $150/non-members. For
more info., see p. 3 1 or call MAGIC
(704)251-5666.
17-20
9/17-18.
2S
FULL MOON
20.23
J0..10/2
HIGHLANDS, NC
Men's ReucaL A special weekend for and
about men. A lime or exploration and shnring led by
Dr. Bill Sutton, psychologist. SIOO. Highlands
Camp and Conference Centcr: 841 Highway 106:
Hlghlllnds, NC 28741.
KATUAH • page 32
HI GHLANDS, NC
"Fall Landscape Workshop."
pho1ography instruction by Sam Wang.
App3lachian Environmenial Ans Center: Box 580:
28741
AlITUMN - 1988
�24-29 OAK Rll)GE, TN
"Nuke Wa1eh opera1ion ai Y-12 Nuclear
Weapons Components Plant. Con1ac1 Oak Ridge:
Environmcnllll and Peace Alliance: Box I IOI:
Knoxville, TN 37901 or call evenings al (615 l
588-9370.
WA YNESVlLLE, NC
Seminar. •A Theosophical Pcrspecu ve
on Dath and Dying· with Belly Bland. Towald
removing fear and anxiety lhrough under..1:111d1ng of
Ille process S20 donation. Std-Llgh1. Sec 10/21-23.
19-20
BOONE. NC
Earth Skills Workshop w11h
Eusll!cc Conway. Conltlct Allem Smnlcy (704)
872-7972.
ATHENS, GA
Sandy Creek American Indian
Pow-wow and Rendezvous. sponsored by Ille Native
American Cul1ural Prc.scrva1ion Socie1y Adults:
S4.00. Children, seniors: S2.00. For more info.•
call An:hie Russ (615) 525--6769.
28-30 HELEN, CA
"EARTHSKILLS WORKSHOP• with
Snow Benr and Darry Wood. Learn pnm1uve skills
1ha1 1each mindfulness as well as dex1erity.
Prc-rcgis1cr S65 10 Bob Slack; Unicoi Smte P..uk:
Box 1029: Helen. GA 30545. Call (404) 1178-2201
30-11/11 VALLF. CRUCIS, NC
"Thero: is a River·. Ille paintings of
Lowell Hayes on exhibll as pan or "Aes1he1ic
Accc.~s '88." See 10/2-14.
23-27
21-23
29
21-23
HOT SPRINGS, NC
"In1roduction to Zen
Meditation, lkebana. and the Tea
Ccre:mony" with Dnimn K:ungiri-Roshi and
Tomoe Kniagiri. Sou1hern Dhnrma, see
10/14-16.
21·23
YELLOW SPRINGS, 011
"Building Community as if 1he
Earth Mauers• conference. Susan Meeker-Lowry.
Bob Swann, Chris Weiss, speakers. Community
Service, Inc.; P.O. Box 2423; Yellow Springs, OH
45387 (513) 767-2161.
ASHEV ILLE, NC
Candidates' Forum - Morie Colton and
other candidlllcs for SUllC lcgislal.ive posillons will
discuss the issues at a public meeung. Sponsored by
WNC Alliance, WNC Environmental Summi1,
\VENOCA SicJTa Club. Asheville High School, 7
pm. Call 258-8737 for more info.
21-24
31
SAMHAIN (ALL llALLO\\'S
EVE) - Hnllowe'cn celebration. Gel out and howl!
PISGAH FOREST, NC
Rock Climbing Clinic for novu:es
at Looking Glass Rock. Gilbert's Rock. ConUICt
Eagle's Nest Camp: Rt. 2, Hart Rd.: Pisgah Forest.
NC 28768 (704) 877-4213.
23
FULL MOON
WAYNESVILLE, NC
A Thanksg1V1ng Weekend Spiritual
Retreat at Sul-Light with Ille Stil-Lighl staff.
Contemplation, discus.~ion of diet and a non-violcni
lifestyle. excellen1 vegetarian food. S20. Stil-Light
Sec 10/21·23.
DECEMBER
2-4
llOT SPRINGS, NC
"Tibetan Buddhism. Traditional
Melhods for Spirilual Growth" wllh lhc Ven.
Tub1cn Pcndey (James Dougherty). "Each moment
of our li~·es provides us with the potential for inner
growth." Southern Dharma, sec 10/14-16.
NOVEMBER
:!2
MADISON COUNTY, NC
County-wide recycling day. Cash
for trash. Raise money for your group! Call Lou
Z.cllcr (704) 656-2773 for de Lail.~.
9
HOT SPRINGS, NC
"A Mystical Sabbath" - exploring
the inner ways and practices of Ille Jewish lrodition
wi1h ordained woman rabbi Lynn Oouheb. Soulhcm
Dharma, see 10/14-16.
4-6
22-23
ATLANTA, GA
Earth Skills Workshop with
EusUlce Conway. Contac1 Jill Korn (404) 736-9573.
2.1
11-13
9
J.ULL MOON
NEW MOON
NEW MOON
18
FRANKLIN, NC
"KJllU3h: The Spiritual Landscape•
prcscnmtion by David Wheeler and Mamie Muller of
Ille Katdah Journal. Meeting of the Mountrun Ligh1
Network. Macon County Community Center. 2
pm. For more mfo, call Marion McCracken (404)
746-2454.
However...
We hope
you'll make plans Lo come
to the
'.K.atU.ah '.Fall PtcnLc
Fall Weekend
scheduled for
Sept 30 - Oct 2
in Floyd County,
Virginia
WILL NOTTAKE PLACE
due to unforeseen
community-wide health
problems there.
We apologize for any
disappointment or
inconvenience but will look
forward to the possibility of
planning it for 1989.
·~ .
AU'fUMN - 1988
..
'if
.(~•·:-
which we have now scheduled for
SATURDAY, OCT. 1st
Full Directions:
(They're simple, but lhey work.)
Go to Bryson City, Norlh Carolina.
Follow the signs to "Deep Creek
Campground".
Optional:
Camping is available on a first come
basis. The Campground ls pan of lhe
National Park system.
from 11 :00 am ti! 4:00 pm
at Deep Creek Campground
in I.he Great Smoky Mountains
National Park (as usual).
Potluck Lunch
games. music, fun. bioregional
sharing!
Everyone Welcome!
Pu::nic info: (704) 622-3430 or (704) 683-1414
Picnic info:
(704)622-3430or (704) 683-1414
..
KATUAH ·page 33
~
�DRUMS • Cus1am hnndcraft.ed ccr:unic dumbecks &:
wooden mediclllC drums. Call Joe Roberts al (704)
258-1038 or write to: 73g Town Mount.:iin Rd. ;
A.'hcvillc, !l/C 28804.
"I'm now 111 a minimum security prison in
Knoxville {my home town). r can get out Nov. I, if
I find a job before that date. Docs anybody Jeno"' of
any job opponunities in the Knoxville area?" Rick
Whiu.aker 185670; 5225 Ballard Dr.; Knox\•ille, TN
37918.
SMALL HOUSE on land trust in rural NC
mountains in exchange for pan-time farm chores and
occasional companionship to creative, joyful,
menially handicapped adult (or other lllbor, such as
tallJCOtry). Quaker family. Meeting nearby. Write:
Bob and Dot Barrus: Camp Celo: 1349 H3nnah
Branch Rd.; Burnsville, NC 28714
TR.EE PLANTERS WANTED • small, friendly
company. Hard worlc, eitccllcnt pay for n:sponSible
people with own transport and camping set-up. Dc:c.
thru Apr. Eckman Forestry Service; RL l, Box
290-D; Warrensville, NC 28693 (919} 385-6838.
FUTONS by Simple Plea<urcs - affordably priced.
Send SASE for info to: Simple Plcasurcs; RL I,
Box 1426; ClaytOn, GA 30525 (404) 782-3920
SIMPLE LIFESTYLE CALENDAR, notceards, and
publications on central Appalachian envuonmcntal
issues and home ccologicAI projects avwlablc from
ASPJ. AppaLlchia • Science in the Public Interest
Publications: Route 5 Boit 423: Livingston. KY
40445
M. TREE DESIGNS: Olustrations and Design •
Beyond the pages of lfiis journal, I work in pencil,
colored pencil, ink, cut paper, and batik. Fine and
graphic an to cxpn:ss and enhance our lives. Logos,
brochures, books, portraiture, window and wall
hnngings.. Contact Manha Tree (704) 754-«IJ7.
EUSTACE CONWAY Guide and teacher of
pnmiuve Earth Skills with cmphasi< on fire
b1ulding, hide tanning, shelter. and foraging. He
tc;Jch~ at public schools, parks, environmenwl
centers. and classes of all kinds. For more
infonnation conl:lCt him ac 602 Dc.irwood Drive,
Gastonia, NC 28084 or call Allcm Sl3111cy at {704)
872-7972
RM DESIGNS • l u.<;e the mcdiu or pencils. colored
pencil<, gouxhc, pen and ink, and photography m
cre<1ung unique line and graphic an. I can make
diagrams, logo<, linishcd prints. and design~ for
brochures, cal.:ndars, cards, books. etc. Mandalas and
symbols arc my tendency among other styles.
Contact Rob M~<~ick (704) 7S4.fl097.
KATUAH ·page 34
BLIGHT RESISTANT CHESTNUT · hybrid
Amcricarl/Chine.~ Dunstlln chestnut trees - blight
resistant, limber growth fonn, productive orchard
crop with lnrgc. swceL easily-peeled nuts. Chestnut
Hill Nursery: RL l, Boit 341-K; Alachua, FL
32615 (904) 462-2820
"TREASURES IN THE STREAM" • a cassette tape
of songs by Bob Avery-Grubel. S 10 to Rt. I. Box
735; Aoyd, VA 24091.
PEPPERLAND olTcrs a variety of outdoor education
programs for church, school, or civic groups
year-round. We will help you design a program for
your group. Send for information packet to:
Pcppcrland Farm camp; Star Route; Farner. TN
37333.
WANTED: LAND m western NC. Family seeks 5
or more acres, preferably near Cullowhec, to
preserve and eventually inhabit. tr you have or know
of affordable land, contact Bob and Mary Davi~; 213
Westmon:land Ct., Georgewwn, KY 40324 (502)
863-4267.
CROIV WOMAN DREAMING • selC-publishcd
poetry journal, Celebrating, JOUmeymg, love's
alchemy, p!J.netary last rites, renew-JI. SS (or trade)
+ po.uige: Colleen Redman: P.O. Box 634; Floyd,
VA 24091 .
CRAFTSPEOPLE - seeking American Indian and
contemporary a.rt and craft for purchase or
consignment. ConUICt Bero Grey Owl: Four Winds
Indian Store: 616 W. Johnson St.: Raleigh, NC
27603 (919) 856-0144.
WINGED HEART HOMESTEAD • 283 acres in
Indian Valley district, SW Virginia. On tl1is farm
we want to start a self-reliant community of
families emphasi1.mg orgWlic farming methods and
creative pcrsonnl and spiritual growth. Contact:
Muzawir; RL HC-67, Box 171; Alum Ridge, VA
24051.
HANDMADE HOME in secluded woods, beautiful
Wears Valley, Sevier Co .• TN. 7+ acres on priVllte
rd. w/ separate anist studio/guest room. House h3s l
bedr'm .• bath, wildOowcr patio garden. Asking
$52,700. Also•....
COMPLETE WOODCRAFT SHOP. tools and
mvcntory for S31e. Located one mile from house on
major highway. Reasonable lease on facility.
Asking S8700. For more info on the above, call
(615) 453-1206.
MOON DANCE FARM HERBALS • herbal ~Ives,
tinctures, & oils for birthing & family health. For
brochure, plca...c wnte: Moon Dance Farm; Rt. I,
Box 726: Hampton, TN 37658
ALTERNATIVE COMMUNITY now forming in
the mountnins of north GA. Joan others ~ccking
gn:atcr cooperation and sclf-suflicicncy. Bnscd oo
spiritulll and ecological values. Property IS now
available. (404) n8·87S4.
Wingtd lwm111 llgutt from Eiowah Mound, KJl!li.ah
MEDITATION CUSHIONS • High qWllity
traditional cusbaons as well as something new • an
"inllatable 1.afu." For fn:c brochure, write: Carolina
Morning Designs, Rt. l Box 31 -8, DepL K, Hot
Springs, NC 28743 or call (704) 622 7329.
STIL-LIGHT THEOSOPHICAL RETREAT
CENTE.R a quiet space for personal mcdiuation,
group mtcracuon through study, community won..
and spiritual ~minar; . Contaet Leon Frunkel; Rt. I,
Box 326: Waynesville, NC 28786
FLOWER ESSENCES · H3rmony with Nawrc and
SpariL Ocntle cmouon3l support during transitions.
specific issues. rclat1onsh1ps. Open
commun1c11tions. Self -adJUSting. non-toxic,
awan:ncss "tool\" f0< improving the inner quality.
Write; Elaine Geougc; c/o Patchwork Castle: 3931
Hwy. 80 S.; Burnsville, NC 28714
HAND-CARVED WOODSPlRITS, mystical
hiking stnffs. and wall hangings by Steve Duncan.
For brochure, please write Whippoorwill Studio:
Rt. 4, Box 981: Marion, NC 28752.
WILDERNESS SURVIVAL TRAINING • one
week basic to live week instructor certilicalion
COU!SCS. Best training m shelters, fircbuilding. food
procurement. plants, land navigation wi1hout
JOIRing the army • maybe better! Professional
training in beautiful wilderness setting. Green
Mountain Wildc:rness Survival School: P.O. Box
125; Waitslield, VT 05673 (802)496-5300.
APPLE TREES • old·timcy and popular
rontcmpornry varicues on swndard. semi-. or dwarf
stoek. Send SASE ror prices Jeff Poppen, Long
Hungry Creek Nursery: Red Boiling Springs, TN
37150.
APPLE TREES • grafted old -fashioned and
contemporary. Send 50¢ for catalog: Henry Mon on;
Rt. I, Box 203; G:lllinburg. TN 3773R
APPALACHIAN O!NSENG CO. · stratified seed. .
<
!>Ccdhngs, roots. Send for price list to: P.O. Box
547; Dillsboro. NC 28725.
CHEROKEE INDIAN LANGUAGE classes For
info, write Robert Bushyhcad; P.O Box 705;
Chcroktt, NC 28719.
WEBWORKING is free. Send submissions w:
Kauiah Journal
P.O. Boit 638
Lc1CCSLer, NC
Kaulah Province 28748
AUTUMN· 1988
�In the winter issue of Kattloh Jo11r11al the focus
will be on views of the economic and natural "changes to
come" and lifestyles that will carry us through.
The Katuah Journal wanes to commw1icate wmr
tlumglus and feelings to the other people the
in
bioregional province. Send them tom as le11ers,
poems, stories, articles, drawings, or photographs, etc.
Please send your comribwions to us at: Katliah Journal,
P 0. Box 638, Leicester, NC. Kattiah Prt1vi11ce
28748.
"Water" and "P~ce and Social Justice Issues in
the Mountains" are possible topics for future issues of
the Kati1ah Journal. What do you think? We would like
10 hear your perspectives on these imporunt questions. ·
BACK ISSUES OF KATUAH AVAILABLE
ISSUE TIIREE - Spring 1984
Sustainable Agriculture • Sunflowers - Humnn
Impact on the Fores1 - Childrens' Educnuon ·
Veronica Nicholru;: Woman in Politics - Liule
People • Medicine Allies
ISSUE FOURTEEN· Winier 1986·87
Lloyd Carl Owle · Boogcrs and Mummers • All
Species Day - Cabin Fever Unjvcrs1ty • Homeless
in Kaul:lh • Homemndc Hot Wal.CI • Stovcmakcr's
Narrative - Good Medicine: In terspecies
Communication
ISSUE FOUR - Summer 1984
Wiiler Drum - Water Quality • Kudzu· Solar Eclipse
• ClellJ'Cuuing - Troul - Going to Water - Ram
Pumps - MicrOhydro - Poems: Bennie Lee Sinclair,
Jim Wnyne Miller
ISSUE FIFTEEN ·Spring 1987
Coverlcis - Woman Forester - Susie McMah.1n:
Midwife - AJLCmative Contr3Ccption - Bi~llll3li1y •
Bioregionalism and Women • Good Medicine:
Mauiacharial Culture - Pearl
ISSUE FIVE· Fall 1984
Harvesc - Old Ways in Cherokee - Ginseng • Nuclenr
Waste - Our Celtic Hcrit:1ge • Bioregionalism: Past.
Present, and Future • John Wilnoty • Healing
Darkness - Politics of Participation
ISSUE SlX - Winter 1984-85
Winter Solstice Earth Ceremony • Horsepns1ure
Raver - Coming of the Light - Log Cabin Roo1s Mountain Agriculture: The Righi Crop • Willi:un
Taylor . The Fu1ure of the Forest
ISSUE SEVEN· Spring 1985
Sustainable Economics - Hot Springs - Worker
Ownership ·The Great Economy • Self Help Credit
Union • Wald Turkey - Responsible Investing •
Working in the Web of Life
ISSUE EIGHT· Summer 1985
Celebration: A Way of Life· l<Duiah 18,000 Years
Ago • Sncrcd Sites - Folk ArL~ in the Sche>ols - Sun
Cycle/Moon Cycle • Poems: Hilda Downer Cherokee Heniage Ccmcr ·Who Owns Appala,h1a?
ISSUE NINE - Fall 1985
The Wnldee Forest - The Trees Spc~k • Migrating
Forests · Horse Logging • Starting a Tree Crop Urron Trees - Acom Bread - Myth Time
---- -- ------
ISSUE SIXTEEN • Summer 1987
Helen Waite - Poem; Visions in a Garden - Vision
Quest • Firs1 Flow - lnitilltion • Leaming in lhc
Wilderness - Cherokee Challenge - "Vuluing T~·
ISSUE TEN· Wlinccr 1985-86
Kate Rogers - Circles of Stone - ln1emal
Mythmnking - Holistic Healing on Trial - Poems:
Steve Knauth - Mythic Places • The Uktena's Tale·
Crystll Magic - "Drcamspcaking"
ISSUE EIGHTEEN· Winter 1987·88
Vernacular Architecture - Dreams in Wood and
Stone • Mountain Home • Ear1h Energies •
Eanh-Sbcltcrcd LlVlng • Membr:ane Houses - Brush
Shelter • Poems; October Dusk • Good Medicine:
"Shelter•
lSSUE ELEVEN· Spring 1986
Community Planning - Cities and the Biorcgional
Vision - Recycling • Community Gardening- Floyd
County, VA - Gtl.SOhol - Two Biorcgional Views·
Nuclear Supplement - Foxfire Games • Good
Medicine: Visions
ISSUE NINETEEN· Spring 1988
Perclandrn Garden • Spring Tonics - Blueberries •
Wildflower Gardens . Gr:anny Herbalist Flower
Essences - 'The Origin of the Animals:· Story Good Medicine: "Power" - Be A Troe
ISSUE THIRTEEN· Fall 1986
Center For Awakening - Eliz:ibcth Callari • A
Gentle Death · Hospice · Erne.'' Morgan • Dc;iling
Creatively with Death - Home Bunal Box - The
W;ike - The Raven Mocker • Woodslore and
Wildwood.\ Wisc.lorn • Good Medicine: The Sweat
Lodge
ISSUE nVENTY ·Summer 1988
Preserve Appalachmn W1ldcmess - Highlands of
Roan • Cclo Communily - L:md Trust - Arthur
Morgan School - Zoning Issue - "The Ridge• •
Farmers and the Farm Bill - Good Medicine: "Lind"
• Acid Rain • Duke's Power Play - Cherokee
M1c:rohydro Project
-
~UAH JOU RNAL
For more infom1atio11:
(70-l) 683-1414
P.O. Box 638
Leicester, NC Katuah Province 28748
Name
Regular Membership........ $10/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/y r.
Address
F.nclosed 1s $
City
Area Code
AUTUMN· 1988
to gfre
this effort a11 e.ttra boost
State
Phone Number
Zip
Back Issues
Issue # __@ $2.50 "' $ _ _
Issue # _ _@ $2.50 = $ _ _
Issue # _@ $2.50 = .S_ _
Issue # _ @ $2.50 = $_ _
Issue# __@ $2.50 = $~
Complc.te set of available issues
(see above)
@ $30.00 =$_ _
l can be a local contact
person for my area
KATUAH ·page 35
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 21, Fall 1988
Description
An account of the resource
The twenty-first issue of the <em>Katúah Journal</em> focuses on the history of the American chestnut trees in the Appalachian mountains and a call for their restoration. Authors and artists in this issue include: Scott E. Schlarbaum, Stephen Lewandowski, Lucille Griffin, Taylor Crockett, Kim Sandland, David Wheeler, "Rollo," Martha Tree, Rob Messick, Lucinda Flodin, Pat Montee, John Creech, Barbara Ellet Dail, Bob Henry Baber, and Collen Redman. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1988
Table Of Contents
A list of subunits of the resource.
<p>"Where There Be Mountains, There Be Chestnuts".......1<br /><em> A Natural History</em><br /><br />Returning the Chestnut.......6 <br /><em> to the Eastern Forest</em><br /><em> by Scott E. Schlarbaum</em><br /><br />"Poem of Preservation and Praise".......7<br /><em> by Stephen Lewandowski</em><br /><br />Continuing the Quest.......8 <br /><em> to Restore the Chestnut </em><br /><em> by Lucille Griffin</em><br /><br />Forests and Wildlife.......10<br /><em> Eighty Years in the Mountains </em><br /><em> by Taylor Crockett</em><br /><br />Gift of the Chestnut......12<br /><em> Chestnuts in the Regional Diet </em><br /><em> by Kim Sandland</em><br /><br />From the Roots........14<br /><em> Chestnut Restoration Work</em><br /><br />An Herb Note from Lucinda........17<br /><br />Good Medicine.......18 <br /> <em> "The Changes to Come"</em><br /><br />Natural World News........20<br /><br />Drumming: Letters to Katúah.......24<br /><br />Review: <em>Where Legends Live</em>.......27<br /><br />Young People's Page.......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></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
Chestnut--Appalachian Region, Southern
Chestnut blight
Cooking (Chestnuts)
Forest health--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)
Agriculture
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Children's Page
Electric Power Companies
Forest History
Forest Issues
Good Medicine
Habitat
Hunting
Katúah
Plants and Herbs
Poems
Radioactive Waste
Reading Resources
Turtle Island
Water Quality
-
https://omeka.library.appstate.edu/files/original/6ac3b2d6326ea4a47a252670915b7c24.pdf
39d93874ae21ffbb586dcabe91047fcd
PDF Text
Text
ISSUE 27 SPRING 1990
$1.50
BIOREGIONAL JOURNAL OF THE SOUTHERN APPALACHIANS
�Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
P.O. Box 638 Leicester, NC Katuah Province 28748
ADDRESS CORRECTION REQUESTED
�Personal and Planetary
Transformation:
A Holistic Model of Healing.......... !
by Richard Lowenthal
The Healing Power...................... 4
by David Wheeler
Peace to Their Ashes .................... 6
by Sam Gray
Healing in Katuah........................9
by Doug Aldridge
"When Left to Grow" ................. 10
a poem by Rob Messick
"Calling to the Ancestors,
Calling Our Relations" .......... 11
poems by Stephen Wing
PERSONAL AND PLANETARY
TRANSFORMATION:
A HOLISTIC MODEL OF HEALING
The l3elly .................................. 12
by Lisa Sarasohn
by Richard Lowenthal
EARTH DAY 1990 !!. ................ 15
a special pull-ow supplement
Food From the Ancient Porest.. .. .19
by Snow Bear
Natural World News ..................20
Good Medicine .......................... 24
Drumming ................................ 26
Leners to Katuah Journal
Events ...................................... 29
Webworking ............................. 30
It is abundantly clear that the Earth is in
the midst of a tremendous ecological crisis.
Human societies the world over are also
experiencing phenomenal changes and crises as are the individuals who live in them. Our
collective destiny seems to be shifting rapidly,
and may well be careening out of control. A
very good question, at this point in our
evolution, is "What is happening to us and to
the planet - and where are we heading?"
Our planetary crisis, like all crises,
combines great danger and great opportunity.
If we are to meet the challenge successfully,
we need to understand both the dangers and
the opportunities - and learn how to deal with
them.
The best model I have found, to help us
approach comprehension of this planetary
crisis, is derived from the holistic
understanding of health, illness, and the
healing process. In order to better understand
what is happening on a global scale, we need
to consider the recently-articulated possibility
that the Earth may in fact be one huge living
being, with its own self-regulating systems.
Both the Gaia Theory of Lovelock and
Margulis, and Peter Russell's work on "The
Global Brain", point in this direction. If the
Earth is truly an individual, indivisible being,
the processes of personal and planetary
healing may mirror each other in many ways even more, they may be inseparable.
In the holistic view, physical i!Jness is
often the result of unresolved emotional and
spiritual issues, as well as the build-up of
toxic waste-products in various organs and
tissues of the body. Our increasing
understanding of the human psyche, and of
the interaction between mind and body (if
indeed they can even be separated), has
shown that suppressed emotional traumas and
long-buried negative self-concepts have a
constricting, deadening effect upon the
body/mind. They, too, may thus be
considered powerful toxins which 'poison'
our entire body/mind system. Their effect is
reflected in, and amplified by, the
accumulation of chemical toxins in the body an excellent example of the mirroring effect
implicit in the holistic model of healing. That
is, our body/mind system is an integrated
whole, in which toxins on one level indicate
(continued on page 3)
�STAFFTinS ISSUE:
Susan Adam
Heather Blair
Rob Messick
Mamie Muller
Lisa Sarasohn
Scott Bini
Jim Houser
Richard Lowenthal
James Rhea
Chip Smith
Rodney Webb
Manha Tree
David Wheeler
EDITORIAL ASSISTANCE:
Will Ashe Bason
Trip Halbkat
Michael Red Fox
Phil Ross
Jack Chaney
Michael Havelin
Marsha Ring
Kim Sandland
COVER by Martha Tree
Special thanks Kitty Boniske for providing a home for this
issue, and to Phil and Allen for their hospitality and
forbearance.
PUBLISHED BY: Kat"'1h Journal
PRINTED BY: The Waynesville Mounraineer Press
EDITORIAL OFACE JHIS ISSUE:
The Cenier for New Priorities, Asheville
WRITE US AT:
Kar"'1h Journal
Box 638; Leicester, NC; Katuah Province 28748
TELEPHONE: (704) 754-60')7
KalUah Journal is on Skyland BBS, Asheville, NC.
For information, call (704) 254-6700.
Diversity is an important clement of bioregional eoology, bolh
natural and social. In line with !his principle, lhe KatUalt Journal 1rics
IO serve as a forum for !he discussion of regional issues. Signed anicles
express only lhe opinion of lhc aulhors and are not necessarily lhe
opinions of lhe Ka1Ualt Journal edilOrs or slaff.
The lnlCmal Revenue Service has declared KatUalt a non·profit
organization under section 50l(cX3) of lhc lnlCmal Revenue Code. AU
conlributions IO Ka1ao1t aic deductible from personal income tax.
'LNVOC:ATWN
From the dark below
The young stem curves upright
Green into light
Leaves open their cluster
In the sun they sing
Wisdom of the stars
And blossom in the life of all creation
1l!E SOUTHERN APPALACFDAN BIOREGION
ANO MAJOR EASTERN RJVER SYSTEMS
STATEMENT OF PURPOSE
Here in the southern-most heartland of the
Appalachian mountains, the oldest mountain range on
our continent, Turtle Island; a small but growing
group has begun to take on a sense of responsibility
for the implications of that geographical and cultural
heritage. This sense of responsibility centers on the
concept of living within the natzual scale and balance
of universal systems and principles.
Within this circle we begin by invoking the
Cherokee name " Kat1'ah 1' as the old/new name for
this area of the mountains and for its journal as well.
The province is indicated by its natural boundaries:
the Roanoke River Valley to the north; the foothills
of the piedmont area to the east; Yona Mountain and
the Georgia hills to the south; and the Tennessee
River Valley to the west.
The editorial priorilies for us are to collect
and disseminate information and energy which
pertains specifically to this region, and to foster the
awareness that the land is a living being deserving of
our love and respect. Living in this manner is a way
to insure the sustainability of the biosphere and a
lasting place for ourselves in its continuing
evolutionary process.
We seem to have reached the fulcrum point of
a " do or die " situation in terms ofa quality standard
of life for all living beings on this planet. As a voice
for the caretakers of this sacred land, Katuah, we
advocate a centered approach to the concept of
decentralization. It is our hope to become a support
system for those accepting the challenge of
sustainability and the creation of harmony and
balance in a total sense, here in this place.
We welcome all correspondence, criticism,
pertinent information, articles, artwork, etc. with
hopes that Kat1'ah will grow to serve the best interests
of this region and all its living, breathing members.
-The Editors
"'-t\&nh )ournaL Pci<Je 2
/
SprLnlJ, 199 0
�(conlinued Cmm peac 1)
toxic build-up on other levels as well. Spiritual, emotional,
mental, and physical problems :ire completely intertwined and
interdependent. There 1s no separation between them, yet there is
a twist to this scenario - there is usually a "time lag" involved in
physical manifestation.
This idea of "time lag" is imporunt, because it indicates
that we may not sec visible, outer effects or iMer trauma or
constriction for a long time. Conversely, when we do see outer
effects, or when we consciously "feel bad," we can be pretty sure
that toxic ideas or feelings have been poisoning us inwardly and
subconsciously for some time, and/or our bodies are
overwhelmed by toxins and stress.
Since all the various "levels" of our being are interacting to
produce "disease" (dis-ease). the most effective healing method
addresses what is happening on each level simultaneously. In
particular, it deals quickly and directly with any physical
"presenting problems", especially those that are imminently
life-threatening. (This is the fort.e of modem medicine.) It would
also - and even more importantly - prescribe a process of gradual
detoxification, "remedial learning", and therapy to help the
person heal on the deeper, more intangible levels as well
These deeper levels of healing present some problems,
usually of a psychological nature. What happens is this: as the
body/mind starts releasing toxins - physical or emotional - we
enter a "healing crisis" which can take many forms. Often there
be brief l'CCUJ!Cnccs <?fold illnes~s which were suppressed
with drugs; chemical toxms st.an coming out through the skin,
which can brcalc out in pimples, boils, or rashes; and we may
experience nausea, weakness, and dizziness. These physical
symptoms are not "problems" in themselves • in fact, they arc
pan of the solution. Problems arise when we give in to fear and
believe we arc "getting sick", instead of understanding that we
are releasing toxins as we heal.
But here's the rub: since repressed emotions arc
themselves mental and emotional toxins, it is likely that we will
experience a lot of fear - or anger, or sadness - as buried
emotions are surfacing to be released. We wiU also be releasing
and experiencing our cultural fear of emotion, and our training to
be afraid of our fears! For this reason, we need extensive
preparation and prior education about the nature of a healing
crisis: what it means, what to expect, and how to deal with the
emotional discharge. The crucial clement is that we learn to look
beyond OUlU appearances or the temporary ill feeling, and ro trust
that the body/mind krwws very well how ro heal itself when it is
w!"
properly supported in doing so. Withour this krwwing, this faith,
healing is much more difficult.
4) Simultaneously, humanity as a whole is starting to
awaken to the mind-boggling depth of the issues involved.
Tremendous social problems such as drug and alcohol addiction,
di~i~tegration of the familr, distrust of government, teenage
suicide and pregnancy, SOCJal apathy, and overall deterioration
of education and our quality of life arc spurring people to seek
new ways, new answers. The success and rapid spread of the
Alcoholics Anonymous movement, its many off-shoots, and
therapy and support groups is one facet of this process.
The primary toxin being released is
our toxic belief in separation - our
misunderstanding of our relation to the
universe, nature, and other people.
5) The entire planet and all of humanity is going through a
healing crisis involving the generation and release of toxins on
every level. The crucial issue seems to be this: whatever we
refuse to deal with inwardly MUST eventually appear outwardly,
and KEEP appearing outwardly until we 'get the message'. This
means that our 'inner' psychological reality and the 'outer'
ecological reality are in fact ONE reality. Because we have
allowed such a toxic build-up within ourselves and our societies,
and have NOT dealt with our inner and interpersonal realities
effectively, our world is mirroring our internal denial--by
manifesting externally the pain we believe we've 'avoided'. Thus
unbelievable amountS of deadly toxins arc being produced either
intentionally - i.e. plutonium and chemical/biological weapons or as industrial wastes. And these toxins arc either stored away
for 'safe' keeping or dumped directly into the planetary
ecosystem, with disastrous results.
This process is the 'outpicturing'- the outer result - of
psychological toxins that have been accumulating for several
thousand years. The primary toxin being released is our toxic
belief in separation - our misunderstanding of our relation to the
universe, nature, and other people - and with it the overwhelming
fear and defensiveness this disempowering belief generates.
6) As humanity's emotional negativity and toxic belief
systems rise up from the depths of the collective unconscious and
come to the surface (become conscious). they at first cause an
increase in violence, immorality, greed, exploitation, and
narcissistic behavior. Initially, people identify with these
surfacing negative patterns and act accordingly; they may
temporarily become even more fearful, self-centered, and
exploitive (as we've seen during the 80's). This 'regression' is
Now, if we apply chis practical, yet visionary, model of
healing to our planetary crisis, we might arrive at the following
"diagnosis":
part of the healing, difficult as it is to accept; it is making our
inner reality outwardly visible and tangible - and inescapable.
1) We arc now experiencing on a planetary scale the
destructive outer effects of long-standing, toxic beliefs and
feelings operating within us, and within our social structures.
The intensifying pollution and degradation of the Eanh is a
reflection of humanity's inner pain, denial of interdependence,
and emotional and spiritual degradation. The outer problems we
arc generating arc mirroring back to us, in no unccnain terms,
the concrete, tangible, and inevitable results of our arrogant and
divisive belief systems. This outer reality is making our
intangible INNER reality visible. Though we have prided
ourselves on our 'enlightened self-interest'. we arc now being
forced to see that our modern way of life is neither enlightened
nor in our best interests - or the best interests of the planet.
2) Some of these outer effects are threatening our survival
and the life of the planet - effects such as tropical deforestation,
over-population, the "consumer mentality", acid rain, the world
arms trade, erosion of topsoil, production of huge amounts of
nuclear and chemical hazardous wastes, etc.
3) These life-threatening problems should be dealt with
immediately, to at least reduce their impact and buy time so the
body (of humanity and of the planet) has the time and strength to
recuperate somewhat. This would require ecological, political,
and social activism on a very broad-based, grass-roots level. It
would also require that we institute educational processes that
help people oo COMMUNICATE and COOPERATE more easily.
~~S!J'UCtivc tendencies we have set in motion may really be the
We thus need to recogniz.c that all the "terrible" events and
SprLnq, 1990
1moal messengers of a far deeper, positive change; we need to
remember that appearances are not always what they seem. And
we especially need an educationaJ approach that can help us get
through the darkest moments - or years - of this planetary
"healing crisis." A vision of the positive end result - the
proverbial "light at the end of the tuMel" - will be absolutely
necessary, if we arc not to lapse into judgementalism, impotent
rage, or despair.
Fonunatcly, we already have such visions available to us.
Many writers and 'futurists' are exploring and communicating
a~ut the incredible transformations already occurring in such
diverse fields of human endeavor as physics, biology, the
psy~hology and treatment of addiction, 'citizen diplomacy',
sohd-waste management', economics, and world politics.
All these developments have one thing in common: the
gradu~I shift from a mechanistic, separative, controlling mode of
consciousness to an ecological, holistic, relationship-oriented
mode. This shift aligns us with the Earth; it is the fundameotal
inner shift which will allow us, as it progresses, 10 adapt to the
immense changes we arc experiencing. The old order based on
separation, exploitation, and fear is dying. Let us assist in this
tremendous transformation process, and panicipatc in the birthing
of the new, with courage, determination. and love.
,,
JGQt®h Jo1Mnat
PQl}e
s
�THE HEALING POWER
by David Wheeler
The Appalachian Mountains are old, and their power is
subtle. But their power is yet strong. Standing over the eastern
seaboard of the Turtle Island continent, the intangible influence of
~e Appalachians racli~1es out over all the lowlands so thickly
mhab11ed by human bemgs. As surely as that power is invisible
and inexplicable, its subtle influence is also vital 10 maintaining
the balance of life of the eastern half of Tunle Island.
To the original inhabitants of the Southern Appalachians
"medicine" meant power, and the mountains were always know~
to.~ sacr~ and powerful. Traditionally, Cherokee Indians of a
spmtual mind would plunge every morning into the river that
flowed by each village. Thus they partook of the medicine of
water and mountains. They ate wild foods and healed bodily
ailments with roots dug from the ground, roots lhat were full of
the medicine of the mountains.
C:Cnain peaks or waterfalls or other special spots in the
mountams were known as sacred sites where the spiritual energy
of the mountains was concentrated. The native people went to
these places for fasting and prayer, to find who they were when
they came of age, and, if they could, to die when their time was
at an end. They knew that these were sacred places, for they
could sense the energy directly. And did not Grandfather Eagle,
the most sacred of creatures, choose to live on the mountain
heights?
The ftrst white people who came to the mountains were in
awe of the imposing presence of the Appalachians. On the
~urface, the fi~t immigrants who followed 1he early explorers
mto the mountain coves and "hollers" seemed to be too engrossed
!n sim~ly making a livelihood .fo~ themselves, and too caught up
m praying to an abstracted Chnsuan God, to recognize the power
of mountains - but inside, deep down, they knew.
Others, coming 100 years later, recognized the power of
mountains and came for healing. First by carriage, then by
~I, they came to escape the flatland heat and to cure a variety of
ailments - most often tuberculosis, for which the only cure
known in both Europe and North America was to retreat to the
mountains. Well-known resort centers, spas, and sanitariums
were .built, an~ their prospe~ous ~de became an important early
cash mdustry m the mountains. This type of commerce was at its
peak when the lumber barons were just beginning their
exploitation of the region's timber trees.
Only the rich could afford the healing offered in the
mountains, so the patrons of the fashionable resort/healing
centers were largely southern aris1ocra1s with a sprinkling of
northern industrialists. The Line between "healing" and "vacation"
often became quite blurred. It was sometimes hard 10 tell a
popular spa from a resort hotel, as the same building often served
both purposes.
The warm springs of the town now called Hot Springs in
Madison County, and other mineral springs along the French
Broad, became known as healing places, and several spas were
constructed during the middle 1800's for people to "take the
waters."
Wilma Dykeman tells of the great resort/healing centers in
her regional history, The French Broad. She wrote:
"Health and pleasure were the attractions of the watering
places: the first providing a worthy excuse for the indulgence of
the second. Advertisements of the period mentioned immediate
cures, upon use of the mineral waters, for 'Diseases of the Liver,
Dyspepsis, Vertigo, Neuralgia, Opthalmia or Sore Eyes,
Paralysis, Spinal Affections, Rheumatism, Scrofula, Gravel,
Diabetes, Consumption and Chronic Cough, Diseases of the
Skin, Tetter, Indolent Ulcers, General Debility, Sleeplessness,
and Nervous Prostration.' The waters of many places were
reputed good for barre nness in wives and impotence in
husbands.
th~
Drawing by Rob Messick
Spri:rMJ1 ! 999.•
�''The Wann Springs, most famous of all the French Broad
watering places, mentioned in one of their brochures that
partaking of their minerals would 'bring the bloom back to the
chec_k, the lustre to the eye, tone to the languid pulse, sr:rcngth to
the Jaded nerves, and vigor to the wasted frame.' From all
co~tcmpo_rary accounts of t~e social life of the place, its patrons
amved with cheeks already in full bloom, eyes overflowing with
lustre,_ and pulses. in no need of stimulation beyond that of
moonlight on the nver or the shady tum in a lover's walk."
The city of Asheville became the hub of both the health and
society circles. In 1888 a German doctor named Carl van Ruck
established the first large tuberculosis sanitarium, arid, as word
got out about the beneficial mountain climate, others soon sprung
up around the area.
. . . To ~he wealthy visitors, who knew only the highly
c1v1hzed life of the lowlands, the mountain landscapes were
exotic and wild. The fine "foreign folk" thrilled at the rugged
scenery, the waterfalls and swift-running creeks, and the
mountain air, so cool and crisp even in the summertime.
T?<1ay, muc~ the same attractions bring people to the
mount~1ns. Ostensibly, they say they come for tourism and
rccrea~on, but the deepest _need is for healing: the healing of
relax~on from ov~·paced lifestyles; healing from crowdedness,
poll~uon, and existen?Cs overfull of people and machines;
healing from banal rouones, fast food, and TV-screen lives· but
most of all, healing from an inner emptiness of which they~ no;
know the source.
Easy accessibility has brought the culture of civilization
~eep into the m.ountains. They are no longer strange, exotic,
isolated, and wild, as they were to the early socialites who
thronged the fashionable watering spots during the late I800's.
But there are what seem to modem urbanites to be great expanses
of unbroken forest. There is water that is actually drinkable as it
~m~s out from a spring! This is a functioning native habitat this 1s wholeness, the world as it could be.
There are so few examples of natural native environments
in the eastern pan of the continent that the forests and mountains
of ~ppalachia serve ~ ~ important grounding point for urban
v1s1tors. From a hfe in which the human influence is
omnip~nt, from an environment that is largely manufactured or
synthesized by human hands, the Appalachian hardwood forest is
a d.ose of reality. The ~~man spirit needs places like this by
which to refresh our sp1ms and to judge our actions - a mark
from which we can see if our culture is straying.
This sense of wholeness could be the cornerstone for a
whole new relationship between the human species and the
mountains. As it becomes increasingly rare, that sense of
wholeness becomes increasingly precious. Restoring the heaJth
of the. Appalachian forest by ending commercial exploitation and
allowing the forest to grow towards its natural climax state would
be the key to this new relationship. It would transform the
physical landscape of the mountains and would perhaps also
work to change the inner landscape of human society as well.
This new balance would require a greatly reduced human
prc~nce in the n:iountain habitat area. The primary use of the
region at present is as a resource base to support a large number
of human beings - but this is obviously not the purpose of
existence for the mountains. This has to change.
The "resources" of the area, the continuing life cycles arc
needed instead to support large numbers of trees, herbac~us
plants, and native wildlife. There must be a core habitat area that
is no.t violatc;ct by human beings, but used only in ways that are
consistent with the demands of the natural habitat - a biosphere
preserve. With conditions throughout the world already under so
much pressure from the human presence, the mountains should
be primarily a place for restrained visits.
But there is a possibility that a greatly limited number of
humans could create a right livelihood in a buffer zone that
surrounded the central preserve by leading others to the
wholeness .~f the land - relating specifically through healing.
learning, spintual exploration, art, recreation, and initiation.
SprlrMJ, I 990
. These kinds of activities need, of course, to be approached
with great care. When the value of an experience is in the
wholeness of it, then practitioners must be careful that the sense
of wlwle'!es~ is not ruined by the number of people arriving to
take part in 1t. Access would need to be carefully rationed. This
level of experience is obviously not to be degraded with crowded
parking lots, souvenir snips, or giant ridgctop condos. People
come to the mountains to treasure what is rare and special - and
strong - about them. It destroys their special ambience to make
them over to appear just like every other place frequented by
humans.
At the Cumberland Island National Seashore off the coast
of south Georgia, ~mping is by permit only and reservations
must be.made well 10 advanc~. This policy is intended to protect
the fragile nature of the seaside habitat. A similar policy would
serve well in the Appalachian biosphere preserve to protect the
fragile sense of wholeness.
This sense of wholeness could be the cornerstone
for a whole new relationship between the human
species and the mountains. As it becomes increasingly
rare •. that sense of wholeness becomes increasingly
precious.
Thinking .in t!tis vein leads to visions of the possibilities of
a new way of life 10 the buffer zone - a way of life that could
partake of the power of the mountains without diminishing it
The beginnings arc already in place. Carefully and respectfully,
the rest can grow.
Th~re are .~dy many summer camps and several outdoor
leadership tra1mng programs that draw on the natural
surroundings and provide challenging expeditions, environmental
education, and initiation experiences for young people (sec
KatUahJournal #16).
There are already several major colleges and universities in
the Ka!Uah province. They need to re-orient their direction of
study to focus on the ~l~gical context of their region, but they
represent excellent fac1h11es that arc already available. Like the
University of Tennessee in Knoxville and North Carolina State
University do at present, the learning institutions of the region
could provide headquarters and support for extended field
expeditions and field schools in the wild. Like the Great Smoky
Mountain Institution at Tremont they could teach the knowledge
and the values of the wild.
Other courses of study could be les$ fonnal such as
tracking sch~ls that taught skills and deepened awarcn~ss of our
plant and animal relations, and nomadic primitive Eanh skills
schools that created their own camps wherever they were.
A new vision for the mountains would also include more
~calin~ centers scauered among the hills, where people could
retreat to convalesce, or choose among a variety of healing
programs. These centers could also be used for educational
seminars and conference/retreats.
.
Spirit~al centers, like the existing Southern Dharma Center
m Hot Spnngs, NC, could also hold seminars and spirituaJ
retreats, as well as guide long prayer fasts and vision quests deep
in the uninhabited biosphere preserve area.
In this way the mountains could contribute to the
r7juvenation and ~nrichment o.f the human spirit. At the same
ume. by approaching the land m a manner that was once again
respectful and reverential, the humans could continue the work of
transforming our relarionship with the land.
The mountains will heal themselves, if we allow it. If we
can bring ourselves to allow it, then the mountains will be here
with all their power to heal us when we need their healing.
It. all could come around. The ghosts of the grand old
mountain health resorts could return once again to inspire a new
transfonnation in mountain life.
�Peace To Their Ashes
by Sam Gray
The earliest myths of the Katuah bioregion
available to us are those from the Cherokee people
collected by James Mooney a century ago (1887-1890)
on the Qualia Boundary in interviews with tribal
elders who were among the last surviving links
with the most ancient oral traditions of the tribe. It
~011/,' be fitting to observe the centenary of this
important cultural transmission with an invocation
of gratitude to these elders: John Ax, Swimmer,
Taywadihi, Suyeta, Ayasta, and to the spirits,
creatures, all our relations about whom tl1ey so
eloquently spoke. In Mooney's words, "peace to
their ashes and sorrow for their passing", for wit/I
them pa~sed away a universe of animated grace,
subtle wit, profound teachings, and recitative power
that will not come tllis way again.
James Mooney was an ethnologist, a skilled
tta.nsmittcr of oral traditions, who included ethnographic and
historical data in his book Myths of the Cherokee. He
refrained from interpretive comment about the meaning of
various themes within the narratives.
Int~rprecive th~o~cs about mytholo~ical discourse arc
very ancient. Hellerusuc and Roman wnters as diverse as
E~emerus, Ovid, and Pausa_nius made interesting, though
bnef, comments on the funcoon and nature of myth. Within
the last century a great many, more complex ideas about
myths have been developed by anthropologists,
psyc~ologis~s. and culrura_l hi~torians. An unbiased survey
o_f this vast liter.uurc leads inevuably to the conclusion that no
single theory, idea, or typology can satisfactorily account for
all the myths of a given culture. This literature. as a whole,
does estab~ish that ~yths have imponant links to various
psycholog1ca1, social, and cultural themes within and
beyond th~ society of o~gin and that the centrality of
mytbopocs1s to the evoluuon of human consciousness is
indisputable.
For the anentive there is, somewhere within the
mythological narrative, an opening - a door through which
the things spoken of in the narrative connect with things
unspoken inside ourselves. The legacy of the Cherokee
elders, transmitted by Mooney, and the accumulated
awareness of the function of myth in consciousness permit
us to respectfully approach the ancient myths of KatUah.
JUDACULLA
.
On Caney Fork Creek in Jackson County, NC. there
is a large stone about the size of a recumbent bison. h is of
steatite-sandstone composition and is covered with incised
graffiti, pictographs, pcuoglyphs, or "Indian writing." The
local name for this stone is Judaculla Rock. A few miles to
the east, high on the ridge above the Caney Fork watershed
at a ~lac~ _wh~re Jackson, Haywood, and Transylvania
Counties Join, 1s a cleared area known to the white sculcrs
as Judaculla Fields which was often used by them as a
summer pasture for livestock. This ridge, grassy bald, and
the vast watershed beneath was generally known as the
abode of him who some thought of as "The Indian Satan":
Judaculla.
I have known this place and the name Judaculla since
binh, having descended on the maternal side from those
earliest white settlers in the Caney Fork the Scotch-Irish
clans of Parker and Coward (cow-herd). My grandmother
grew up on the farm that included Judaculla Rock and her
brothers, father, cousins, and uncles used to drive livestock
up the long trail each spring to take advantage of the lush
grass covering Judaculla Fields. My grandmother related to
me that when she was a li!tle girl she was told to sweep and
clean the rock. Whether this was to occupy an energetic child
on a long summer day. or expressed the notion that it was
better to have the satanic writings exposed to the christian
light of day than be covered by din and undergrowth, to lie
there, eventually forgotten and unsuspected, and work some
mischief on later generations, I never learned. She also told
me that on occasion, groups of Cherokee Indians would visit
the rock, camp beside it and "sing and wail all night long".
These and other stories were told me about this place when I
was a boy, and at ftcqucnt intervals over the four decades of
my life I've visited the rock and the Caney Fork watershed,
drawn there by an energy I could neither wholly identify or
describe.
It was upon reading Mooney's Myths of the Cherokee
that I learned further truths about the place. Judaculla is an
English corruption of the Cherokee name, Tsul'ka/u
me~ing "slant-eyed," and he was a mythic hero of th~
ancient Cherokee. The Judaculla Fields arc known in
Cherokee as Tsunegun'yi, meaning 'white place', referring
doubtless to the uninterrupted whiteness of the snow-clad
bald in the winter and resonating further with the ancient
Cherokee cosmology in which the color white was associated
with peace and well-being. It was in the peaceful fields of
Tsunegun'yi that the slant-eyed giant Tsu/'kalu had his
abode.
TSUL'KALU
. A giant, a great bunter, lord of all the game, wild,
sohtary, of monstrous aspect, never seen, but heard often
enough during summer storms, rumbling around up there on
Tsunegun'yi ; this was Tsul'kalu. And like all who are
solitary and monstrous, Ts"l'kalu knows loneliness and in
time, goes looking for a mate. There is a beautiful Cherokee
girl, call her Sada'yi, who lives with her mother down
(continued on page 8)
Sprl."'J, 1990
�.,~(~)
Spc~. 1990 ~
�(continued from page 6)
along Caney Fork. Sada'yi has begun to sleep apart from
her mother in the asi, the cave-like dugout made of logs and
earth that was a common feature of Cherokee homesteads.
By sleeping in the asi, Sada'yi indicates the autonomy of her
young womanhood and her receptivity to the unknown. So
one dark night Tsul'ka/U comes to her. She tells him that
her mother has said whoever she chooses for a mate must be
a great hunter and provider.
"I am that," says Tsul'kalu and, though she has not
yet seen him, she senses his power and his truth and she lets
him enter. His huge body fills the darkened asi and there is
just room for her own small body to lie beside him. ln the
morning, he is gone and outside hangs a freshly killed deer
on the drying poles. They continue in this way for many
ni~bts.
Eventually Sada'yi's mother, ever practical, points out
that they have enough meat, could her mysterious and still
unseen lover possibly provide some wood for the winter
fires? The next morning they find whole trees, tom roots
and all from the eanh, piled in the clearing. The mother,
though puzzled, is pleased and $he presses for funher
se.rvice: could he chop the wood for \hem? Next morning all
the wood has been removed; the clearing is empty. Chopping
and stacking wood is an activity embedded in the human
order, and Tsul'kalu has emphatically pointed out that he is
not of that order.
Sada'yi's mother, an irrevocable voice of the human
order, begins to insist upon seeing her daughter's strange
lover. She wants to know more about him, take his
measure, encompass him, and harness his prodigious
powers. Sada'yi conveys her mother's request to the giant
and after some persuasion he is willing. He insisrs that she
(the mother) must prepare for a shock and above all she must
not react to the sight of him by losing control and screaming
out, "USGA'SETJ'YU!" meaning "frightful". So next
morning, he remains in the asi past daylight, and when the
mother lifts the flap to peek at him she, of course, goes away
screaming, "USGA'SETl'YU! USGA'SETl'YU!" In spite
of her intentions, the encounter with this intrinsically wild,
monstrous, disproponionate being from outside the human
order obliterates her control. Tsul'kalu vanishes and does not
return for a time.
Meanwhile Sada'yi has her menses and there is a
copious flow of blood. Her mother, disappointed there's
been no conception, and meddling now ever closer into the
affairs of the lovers, gathers the blood and throws it into the
river. When next Tsu/'ka/u visits Sada'yi, he asks,
"Where's the child?"
When told there's been none, he asks, "Where's the
blood?"
She takes him to the river bank where the blood was
thrown in. Something calls silently to him from the river
and he goes into the dark waters, dives down seven times
and emerges with a small worm, which he carries cupped in
his hands toward the asi. By the time be has reached it, the
worm has grown into a baby girl which he hands to Sada'yi
saying; "Your mother does not like me and abuses our child,
so come, let us go to my home."
She embraces the child, takes leave of her mother, and
they go together up the mountain to peaceful Tsunegun'yi ..
T he New Garments
Although the figures and events in a mythic narrative
arc usually distinct, the narrative as a whole sometimes
seems inconclusive and directionless, as if it were silently
linked to other myths or to moments outside itself. The myth
connects with ourselves and with the world but in ways that
are elusive and not always subject to articulation. In this, the
myth is like the dream. Upon waking we often feel that
remembered elements of the dream are meaningful; chey
connect with and inform consciousness. Sometimes a patient
analysis of the dream will elucidate these connections but this
process is never free of a potential collapse because we know
there is always more; that the recollected dream arose from a
region that remains disordered, directionless, and connected
to material we cannot reach. Recognizing the original unity
of myth and dream, the Australian Aborigines call the source
of their myths and scories, "The Dreaming".
The myth of Tsu/'kalu connects us with the
relationship between the human order and the wild, almost
incomprehensible order of nature itself. Tsul'kaltl is of this
latter order. He is, in a sense, lord of it by virtue of his
disproponionate, monstrous aspect, his magical energies that
supply food and create life from what the human order
discards (menstrual blood), and his refusal to be fixated by
human seeing and judgement. Tsul'kalll's huge hands can
make love to Sada'yi , silently kill the deer of the forest for
her sustenance, and fonn a womb for the gestation and birth
of their child. Like the forces of nature, be sustains the
human order and, at the same time, is irrevocably in
opposition to it. There is but one way the human order can
experience and comprehend Tsul'ka/u's order, and that way
is indicated by the monster giant himself in the final episode
of the myth:
Sada'yi's brother has come to Tsunegun'yi to see
her. He asks to see her husband also. She relays the message
to Tsu/'ka/u and he instructs: "You must put on new
garments in order to see me."
The brother indicates he is willing to do this.
"Go then," says Tsul'kalu , "and tell your people to
gather in the townhouse and fast for seven days. During that
time they cannot leave the townhouse or raise the war
whoop. At the end of seven days I will come to them with
the new gannents and then they can see me."
The brother recurns and explains all this to the people.
They very much want to see this giant lord of the game and
immediately gather into the townhouse to begin the fast.
Now there is one man among them who is not of
them. He's from another place and of another clan. This
man steals out of the townhouse at night and eats. On the
seventh day the people hear a great roaring coming down
from Tsunegun'yi. As it comes closer it becomes deafening
and they are all terrified. Suddenly, he who has broken the
fast can bear it no longer and runs from the townhouse and
the village shouting the war cry. The roaring ceases, then is
heard receding back up into the high mountains around
Tsunegun'yi where it is silent. The people never c lothe
themselves in the new garments, and they never see
Tsul'kalu.
The meaning of this episode offers profound insights
into the nature of Cherokee spirituality. The new garments the purified desire of the people - have no exact equivalents
in contemporary secular experience. They are the necessary
transformation that a people must undergo in order to face
sacred power. Sada'yi was made "new" by the purity of her
erotic surrender to the god. The people as a group were co be
transformed by their surrender to the God's discipline. It was
this discipline that would have sustained their well-being,
their courage and their silence in the face of the
mind-destroying power of the slant-eyed monster Tsu/'kalu.
WA DON'
8prLfl9, 1990
�HEALING IN KATUAH
by Doug Aldridge
Hin the search for wisdom, the soul must sojourn upon the
earth, and dJUing this stay it will be enlightened as to the purpose
and care of the earthly temple, the body oft/ie soul, or the body.
Children can be taught the uses of growing things and their
prepara1ion. Many have not the desire to learn them, and seek not
the knowledge which is all abow them. These then must rely
upon the medicine man, such as I, to help correct the results of
ignorance. Mankind must experience and grow through all
phases of wisdom before becoming evolved into the higher
realm. If the spirit is moved, then shall the knowledge be
acquired. The Grear Spirit speaks to all."
- Mauzsan
Powhatan shaman, 1603
I - A Karuah Healing
I am a relative newcomer to Katuah. In seven years here
my family and I have taken root, and with each passing year we
have found greater aliveness in our relationship with the land and
its people. This growth has emerged primarily through a
closeness to the eanh - found in gardening, foraging, wood
gathering, and living in increasing harmony with nature. Two of
our three children, Autumn-Leaf and Forest Hean, were born at
home in an old house perched at the edge of Cherokee Forest.
The attendants at their births were friends, not technicians, and
they came to suppon us in the growth of our family. The skillful
assistance of Lucinda Aodin (see "Birth Power" issue 26 Winter
1989-90) was instrumental in the success of our homebirth
experiences.
Living this close to nature - a half mile from the nearest
neighbor, a half-hour from the nearest four-lane road - cultivates
a trust in unseen powers. We sense that we are surrounded and
supponed by the same forces that suspend the stars in the clear
depths of the heavens above our house, that sustain the grasses
through the freezes and thaws, that warm the eanb from within,
while they hurl the sun in its daily changing arc above the
ridgetops.
Our home wasn't built here for convenient access to
anyplace else. It's a steep, winding mile of a dirt road down to
Highway 321 as it curves around the mountainsides that drop
down to Watauga Lake. And the TV reception is about the worst
on the East Coast. But it is well situated in other, more important
ways. Abundant springs, up behind the house, kept us in plenty
of water through the driest days of recent drought. Strong winds
rarely reach us in the shelter of the ridges. Water flows into the
house by gravity, and the kitchen stove doesn't care about power
outages, because it bums wood. In winter, a sheet of plastic
around our front porch cuts our heating needs and creates a
sunroom for the whole family.
Closeness to our environment has had a profound impact
on our faqlily's health of body, mind, and spirit. Plenty of fresh
air, pure +.tater, sunshine, and relative freedom from noise and
light pollution make this a nunuring place for a young family and
contributes to our peace of mind. Spiritually, our homeplace
draws us closer to the Oneness of All Life. It is that spirit - The
Great Spirit - that called us here six years ago. And the lessons
we've learned here prepared us to find another home, larger in
proponion to our growing needs, and well-watered, wellSprl."'J, 1990
sheltered by the lay of the land, with good southeast exposure
and plenty of garden space - another old homeplace where
generations of Kauiahans have been born, raised, and grown old.
"Seek ye first the Kingdom of God," said Jesus of Nazareth,
"and all these things will be added unto you." I believe that. I
also believe that seeking the Kingdom, today, means returning to
the source, and I thank God that it is still possible in KatUah.
II - Seeking Guidance
In the winter of 1987-88, friends from Charlotte, Nonh
Carolina recommended that we get in touch with Harold Green, a
healing ans practitioner. While the family was thriving, we hoped
Harold could teach us more ways of preventing disease and
promoting our own well being. We had never had cause to turn
over our responsibility for our children's health to anyone else.
My wife Barbel and I felt we needed more guidance than we
could get from books.
When Barbel first spoke with Harold on the phone, he
looked inward for guidance, as he often does when asked
questions; he "got a yes," and agreed to come up from Charlotte,
where he was teaching healing ans and giving personal health
consultations, working - as always - for donations. I have seen
him work for no personal gain, and I have seen him accept a
feather and a stone with the same sincere thanks he gives for an
offering of money. The most imponant thing, in his view, is that
each individual take responsibility for his or her own welJ being.
Harold Green, it turned out, practiced Native American
healing ans. He is an associate of Chief Two Trees at the Native
American Studies Institute in Old Fon, North Carolina. Both
Harold and Chief Two Trees teach that each individual must
become a healer in order to be cured of "dis-ease." As the Chief
put it when I asked him recently about the philosophical basis of
this teaching:
"Everyone is a healer - everyone - but the art of healing is
studied only by a few. What we're about is to teach people to
heal themselves. The Christian Bible says 'Physician, heal
thyself.' So everyone becomes a healer. Now the art of healing
has been passed down through generations and generations."
Commenting on the surrender of personal power involved
in our transition from an agricultural to an industrial society,
Chief Two Trees said, "People got into the habit of paying
somebody else - to raise their garden for them, to manage their
health for them, to spend their money for them. They even pay
their minister to manage their spiritual being for them. They gave
away all their power, kept nothing for themselves. So what we're
about is to teach people again to go back to growing their own
garden, even in the smallest amount. Learn how to identify, to be
in harmony with nature through a garden. I don't care if it's in a
window, in an apartment Know the value of fresh food with life
force in it, freshly harvested within a few minutes of being eaten.
Second, we also teach people to think for themselves in a
spiritual way. Because no one can walk in your moccasins."
Harold Green's first visit to our home in the winter of
1987-88 was an experience that opened up for our family new
avenues of knowledge and practical, usually simple, techniques
of healing and preventive medicine. We quickly recognized in
him the teacher we bad been seeking. The home remedies he
(continued on next page)
Drawing by Rob Messick
�(continued from page 9)
taught us 10 concoct from leaves and roots, berries and bark,
herbs and flowers, brought us greater strength and vitality. And
the act of gathering and preparing natural tonics and remedies
deepened our kinship wilh the land, making real the concept of
the interconnectedness of narure, humanity, and spirit. Gathering
black walnut leaves and hulls in summer 10 dry and hang in the
pantry can be mere ritual (which has value). Drinking black
walnut tea, on the other hand, can be merely medicinal. But
when I gather them myself and prepare a tea and drink it and
serve it 10 my family, then I combine lhe healing virtues of rirual
and medicine, and the benefit is greater than the sum of the pans.
Harold's work with us has helped our whole family 10 heal
huns ranging from physical to spirirual dis-ease. Sometimes
through common sense advice, a1 other times through the
intuitive gift by which he channels divine guidance, and always
with a rich fund of practical knowledge, he has 1augh1 us to
reclaim personal power and heal ourselves.
The responsibility for ta.king or not taking his advice is
ours, and we do what we think and feel is right. Although we
were strict vegetarians, we have introduced medicinal quantities
of meat into our family fare at his recommendation. We have
been strengthened by it More slowly than he would have liked,
we have taken to sharing the knowledge of healing arts nutrition, iridology, herbology, reflexology, acupressure,
massage, crystal therapy, dream analysis, hydrotherapy - that we
have been building over 1he years.
ill - A Katuah Healing Continues
When I slatted seeing Harold Green, I thought I was in
good heallh, despite a bout of blood poisoning a year before that
could have killed me had I not gone to a hospital. By the time
Harold came there was only a scar on my right hand to remind
me that when it came to preventative medicine, I had a 101 10
learn. In fact, my immune system was still dangerously weak. I
began my own healing by taking responsibility for my condition
and accepting Harold's guidance. I attacked parasites first with
herbs and later colonies. I strengthened organs, whose weakened
condition showed in my irises, with specific foods and
supplements. l treated my ears and mouth, which had bred a
systemic yeast infection, with tea tree oil (mixed, for use in cars,
with castor oil in 1:10 proportion). All this strengthened my body
and helped eliminate toxin-producing, energy-sapping parasites.
(Chief Two Trees maintains that 85% of all diseases are caused
by parasites.) Gradually, I made gains in overall vitality.
. \'(hen I was strong enough in spirit, mind, and body
(whtch 1 really one strength), I entered a deeper level of healing.
s
My new-found strength was drawn inward, focusing on the
work of healing from the inside out. The ground I had gained
physically was apparently lost during this time. I feh weak and
listless. I developed rashes as toxins were discharged through my
skin. I had to trust my intuition that I was getting better, because
I felt sick.
At that time, in the fall of '88, I intensified my use of
therapies Harold taught me. lridology helped 10 identify organs
and systems that needed nutritional suppon. The "laying on of
hands" through massage, acupressure, and reflexology improved
energy flow through my body. Hydrotherapy sped up the
elimination of 1oxins. Through dream analysis I was able to lay
hold of the taproot of my trouble, a parasitic liver condition.
This period of intense healing lasted about cwo months and
subsided in the winter of '88-'89. The evidences of its passage
are 1he presence of healing signs in the irises of my eyes, along
with a general reduction of iris discoloration associated with
toxicity. I now have a new vitality that includes a much stronger
immune response and heightened energy and productivity.
Through this experience I have learned that medicine which is
limited to relieving symptoms maintains the underlying causes of
disease. True healing leads back through the symptoms to the
underlying cause, making the cure complete.
The ripples of my well-being have spread outward into
other areas of my life where progress was blocked. I'm writing
for a wider audience. More money is coming in. We will soon be
moving to our own home from a rented one. Barbel and I are
sharing more widely in the healing ans movement, and we have
found another teacher in Rudolph Poss, Ph.D., Director of
Boone's Life Energy Center. We are both working at the Life
Energy Cemer as therapists. Barbel recently returned from the
first of a series of trips to New York City where she shares her
knowledge of healing ans.
Yes, the ripples of my own healing carry the work of
teaching and healing far beyond my horizon. Change starts in
your head and works its way out from y.our guts. But it doesn't
stop with you. Heal yourself and you'll heal your world.
Physician, heal thyself.
Doug Aldridge is afather, a healer, and a writer. He also
teaches at The Kid's Country School (a homeschool in Doe
Valley), and is a lecturer in English at Appalachian State
University. He practices pressure point therapy at the life
Energy Center in Boone.
~
WHEN LEFT TO GROW
Surrounded by forest
That clothes the land
Wilh fallen leaves
From sleepy trees
The warming sun
An occasional breeze
The ever flowlng creek
By this peacefully calm day
Closely following this windey stream
Us cool motion over rounded stone
That makes a constant sound
Coursing the way lo an open sea
Hovering in the wind
Being like lhe white cloud
In clear blue sky
Gliding over rolling countryside
These hairs like limbers
When left to grow
Become long and full
This body like rolling hills
When lefl to grow
Becomes intrinsically well and appealing
A mind like integral relations
When left to grow
Becomes clear and tuned to pattern
JC.atUah Journal: pc:iqe 10
Poem and Drawing by Rob Messick
Sprl.nq, 1990
�Calling to the Ancestors, Calling Our Relations:
Poems by Stephen Wing
Feather and Shadow
We have come to the lime of the choosing
of ancestors.
This is the place where my ancestors came down
from thcir square hole in the sky
The world is
bigger than we can see, that
long horizon promised.
So they built ships.
My ancestors grew com here, this is the clearing
where they danced the year
Preparing to abandon
their bodies, they built cathedrals
where the ancient groves had been.
The world is bigger than we can see...
One by one the monks
fell unconscious in thcir cells.
My ancestors camped here in the Winter
of the Early Snow, they knew th<? spot by the stars
The unknown continent grew
vaster as they conquered,
the invisible cities grew richer
in their delirium: each
Crusad<?r, each Conquistador
conjuring a private mansion,
lying in his fever and his cloud of
mes.
This is wh<?re the young men came
fasting and singing, alone in the sacred land
It might have been my great-grandfather
bending, the boy at the plow
too young to remember that horizon
of unbroken acreage, hanging back
against the pull of the mule
to pluck a flint-shard from the vanished prairie grass -
Visiting the Deer
This is where my ancestors came
to honor their dead, this windy ridge in the sky
He looks up. Douds break
into feathers, streaking over
the horizon. He sees one
sweep across the sun and the bright land of his father falls
into shadow.
We have come to the time of the choosing:
This is my native place.
This mountain. This creek.
This is my native place.
•
Sp r Lr19, 1990
Going up to visit the long view
at the top of the hill
today I have
travelled the deer-trails:
bending to duck under
where the deer duck under
branches,
leaping where the deer l<?ap
dry ravines, coming at last
in to open sky:
gazing down where the deer gaze
down on human hospitalities
with wild shy suspicionWhen I caught my breath
I looked down and saw only
the houses of my
neighbors, the loop of road.
Going back I travelled
as usual down the track of tires
in the dirt.
Drawing by James Rhea
JC.atUah
Journm
pQ4Je 11
�Pabllillg ofVislutM Krisluta
Jaipur, India
The Belly
Your Belly Pulse ls The Earth Mother's Heart Beat
Your belly pulse
is the earth Mother's
heart beat.
Press into yourself:
exit the breath, expireand sink,
sink down in to
the consecrated center
intense, dense, compressed,
the consolidated possible;
life engaged unto itself,
life drawing light unto
itself, life compacted to the
one still one point.
And press yourself out again:
be filled by the breath, inspired--
to live,
to live in to
the world that's ever being born from you:
galaxies expanding, stars chasing stars,
filling, bursting the radiating joy,
life swelling beyond
itself, life exploding
light, life spiraling outward,
the turning world.
Your belly pulse
is the earth Mother's
heart beat.
The earth trembles
her rhythm
through us; our feet skip
along her surface
while beneath she beats
her molten drum.
-Lisa Sarasohn
C Lisa Samsohn 1990
by Lisa Snrasohn
Our bodies are a gift from the earth: the solid substance
of who we are comes from the soil. By the powers of sun,
water, plant and animal life, the soil's minerals undergo a
change in fonn and we incorporate them as organ and gland,
corpuscle of blood, muscle fiber and bone. Our bodies arc the
gift of a woman's belly. It is in a woman's womb that our
Lives begin to take on form. The umbilical cord links our
bodies to our mothers, bringing nutrients directly into our
bellies.
The belly is the measurable center of our bodies: it is at
the mid-point between the crown of our heads and the soles of
our feet. Healing traditions the world over -- the ancient
cultures of Egypt, India, China, Japan, Greece, and the
Americas -- know the belly to be much more: the center of our
vitality, the place from which we live. These ancient traditions
recognize the belly as the source point for our physical and
emotional well-being. for our sense of individual wholeness.
Clearing and strengthening the belly through movement and
breathing techniques leads to resrnenl health, freedom from
fear, self-mastery, and the power of personal presence.
These same traditions also recognize the belly as the
source point for our spiritual well-being. Clearing and
strengthening the belly allows us to experience our individual
Sprl.f\9, 1990
�connectedneu to the universe, to sense our intimate
participation in the Great Life. Although our original. physical
connection with our mothers' nourishment has long been
severed, there's a subtle cord mnaining between our bellies
and the mother-world. A vortex of primordial. creative energy
swirls into and out of our bellies, feeding our spirits and
sustaining our vitality - if we allow it to do so.
A clear, strong belly provides a secure feeling of being
"at home" - at home in the body, at home on this Earth,
well-rooted and generously nurtured, kin to the creatures with
whom we share this planet. In this light, attending to the
strength and health of the belly not only enhances our personal
immunity from disease, such attention also brings fonh our
personal contribution to healing the planet When we embody
the knowledge - when we feel it in our bones and know it in
our guts -- that we are one with the Earth, preserving the
integrity of our natural systems will no longer be a political
issue. It will be a mauer of self-respect.
Jn writing this anicle, my intention is to inspile you to
honor your body, and particularly your belly, as you would
have others honor the Earth. Drawing on my studies of
biology. regional planning, yoga. and lhcrapeuric massage, I'll
outline the anatomy of the belly, indicate a range of cultural
attitudes regarding lhe belly, and explore their influence on our
well-being.
What's In a Belly?
The Vital Organs
The abdomen ranges from the pubic bone of the pelvis to
the muscular diaphrngm at the base of lhe rib ca~e. It houses
the vital organs of digestion, elimination, and reproduction:
stomach, liver, gall bladder, pancreas, spleen, small intestines,
large in1estine, ovaries, uierus. The digestive organs process
and absorb nutrients, satisfying our hungers and providing the
energy and substance we require for all our life processes. It is
here, too, that toxins and waste products arc neuttalized, soned
out, and prepared for discharge.
Without regular physical exercise, mental stress and
shallow breathing tend to increase muscle tension and reduce
circulation throughou1 the body, increasing the accumulation of
toxins and unbalancing the flow of glandular secretions. These
factors can contribute to a host of abdominal dysfunctions,
including common ones such as indigestion, intestinal gas,
constipation, and menstrual discomfort.
From the poini of view of Western anatomy and
physiology alone, exercising 1he body, wilh particular attention
10 the belly, would seem to offer substantial health benefits.
The Body-Mind Connection
Jn her books You Can Heal Your Lift and Heal Your
Body, Louise Hay suggcs1s the specific patterns of thinking
which set the stage for various physical conditions. She
indicates lhat the accumulation of fat in general represents a
person's excessive sensitivity and his or her need for
protection. The fear a person feels, lhough, may be "a cover
for hidden anger and a resistance to forgive," she writes. ln
particular, a fa1 belly may reflect "anger at being denied
nourishment." She offers a positive affirmation to replace the
negative partem of though1: "I am always safe and secure. I
nourish myself with spiritual food and I am satisfied and free."
The psycho1hcrapis1 and bodyworker Lyn Davis Genelli
considers lhat the "pot belly" or "beer gut" which some men
develop reveals their "need to protecl their vital organs from an
attack." A large belly, she suggests, offers a sense of
protection in "the 'wars' of the production plan1 and corporate
suite..... Despite 1heir protesta1ions, men unconsciously love
their fat [belly) and feel tha1 the ownership of one... is a sign of
security, prosperity, and survivorhood."
My experience working with people who come to me for
therapeutic bodywork is in accord with the ideas these writers
Sprl."'J, 1990
have proposed. The condition, shape. and inner sense of the
belly reflect a person's willingness and ability to nouriJh himor herself emotionally, to digest new expcrieoces, to release the
past, to be courageous in the presence of risk, to generate the
self-approval which helps a person feel safe and secure.
ln working particularly with women, I find that
imbalances in the belly often relate to issues regarding
creativity. A bloated belly is like a storehouse, the place where
enormous creative power has been stuffed because expressing
that power has seemed to be either impossible or unbearably
risky. A woman who has not yet found a satisfying way to
express the fertility of her imagination may well embody the
image of the "pregnan1 virgin."
A woman's belly also ponrays her feelings abou1 her
sexuality and womanhood. Conflict.s related to sex,
pregnancy, child-bearing, rape, incest, and abortion will often
influence the belly's health.
The Belly Center
Japan: Hara
ln Japanese cuhure, the point two inches below the navel is
named "tanden". To indicate the whole abdominal region, the
Japanese use the ierm "hara," which literally cranslatcs as
"belly." Hara refers to this central physical region of the body,
and 10 much more: the rich human potential for psychological
and spiriiual development. The person wi1h hara is, as
approximated by our language, "gutsy." He or she has
developed the clari1y of his or her "gut feelings" and
consistently acts on the strength of this inner knowing.
In Hara: The Vital Cenier of Man (sic), Karlfried Graf Von
Durckhcim details the role of hara in the Japanese tradition and
also characterizes the physical, psychological, and spiritual
benefits of developing hara 10 people of all cultures. According
tO Von Durckheirn, the qualities of a person with hara include:
a feeling of boundless energy; enhanced immunity from disease
and rapid recovery from illness; easy and graceful movement;
creative imagination; tranquility, pa1icnce, inner calm and
flexibility; confidence, endurance, conienonent; penetrating
insight; a capacity for quick and mature decision-making; the
experience of security and lhc ability to mee1 changes with
equanimity and poise; a sclf-<:ollected harmony.
Von Durckhcim indicates that hara is significant for us on
two levels. For the individual, possession of hara "gives one a
special strength for living in this world." And on the universal
level, through hara "one is enabled to realize consciously one's
own being in the Great Being which is the ultimate meaning of
life." As hara develops and a person senses his or her own
immersion within, and identity with, the Great Being, he or she
"joyously experiences a new closeness to the world, to people
and lhings, to nature and God..."
India: The Ch.okras
The spiritual and healing traditions of Japan have evolved
from their initial source in yoga, the science of
self-development origina1ing in India more than 6,000 years
ago. Yoga recognizes a subtle core of life energy moving
through lhc body from the base of the spine to the crown of the
head. Along this column there are seven energy centers - seven
"chalcras." Each chakra corresponds to a location in the body
as well as t0 specific issues and concerns.
The belly region includes the firs1 three chalcras. Muladhara
chalcra is at the base of the spine, and rela1cs 10 our sense of
physical security and our individual survival, issues of trust
and mistrust. When lhis chakra is weak or congested a person
may typically experience fear - including fear of death, worry,
anxiety, and a fear of !erring go: "I feel threatened by ..." On a
regional and global level, solid was1c disposal and pollution
control seem to be "firs1 chakra" issues.
When it is clear and strong. the energy of lhis first chakra
generates self-sustaining instincts, urges, and initiatives; a
respectful awareness of the body and its functions; and a
healthy concern for self-preservation. I think of wilderness
survival training as a healthy "first chakra" activity: "l can take
(continued on next page)
JCQtUah Jo1.4mat PacJ'I 13
�(continued from page 13)
care of myself; I am always safe and secure."
1be second chakra is Swadhislhana, corresponding to the
reproductive organs and relating to sensuality. When energy is
congested here, a person typically experiences boredom,
frustration, and disappointment, often as the consequence of
overindulgence: "I feel incomplete unless I have ..." On a
larger scale, the problems related to over-production and
over-consumption of material goods arc "second chalcra"
issues.
In its clear expression, the second chalcra suppons the
faculties of imagining, generating ideas, recognizing
distinctions, and making choices. Enjoying beauty - savoring
tasty foods, appreciating good music, talcing delighi in vibrant
colors and rich texrurcs -- seem to me to be a healthy "second
chakra" expression: "Everything I need is already available to
me; the Universe supports me with abundant joy."
lower body, and belly center--between Heaven, Earth, and
the condition of being human. In order to perfect any pose,
holding its alignment with minimum cffon and maximum
relaxation, a person must discover for him or herself how to
intensify and use the strength of bis or her own belly. In this
process, a person also discovers how to sustain a balanced
relationship among upper body, lower body, and belly center.
1 see the belly as the point where energy descending
from the heavens through the torso meets energy ascending
through the legs from the Eanh. Such is the condition of being
human: living between the poles of heaven and earth,
embodying spirit, enfolding energy into matter, incorporating
consciousness.
The Cultured Belly: Views From Around the World
"If we are to heal the Earth,
let us start as close to home as possible:
let us start with the portions of Earth
which are our bodies."
The Wisc Woman tradition of herbal healing seems to
take a similar view. This ttadition perceives the intention of
Life to be so nurturing that our immediate environment
provides exactly the plants we need for promoting our
well-being. And these plants arc so abundant that we tend to
regard them as common weeds.
The third chakra is Manipura, ar the navel. It relates to
issues of personal will and the sense of emotional security.
Energy congested here often reveals itself in feelings of
jealousy, anger, resentment, hostility, and greed, resulting
from comparison and competition: "I bet I can make him
do .... " In a regional and global context, a third chakra issue is
political domination of one group of people over another.
As the energy at the third chakra clears and resolves, an
individual feels a secure sense of personal identity. I think of
healthy third chakra expression as self-empowerment - taking
assertive action in one's own best interest, motivated by self
esteem, and acting upon one's values no matter how unpopular
they may be: "I am at peace with my own feelings; I approve
of myself."
The stretching and breathing exercises of yoga energize
and clear the first three chalcras by bringing awareness to the
belly and by stimulating the flow of life energy up through
the central core. Some poses, such as Standing Leg Stretching
and Shoulder Stand, invert the torso and so apply the force of
gravity to draw the flow of energy down from the base of the
spine towards the crown of the head. Other poses, such as
Bow Pulling and Balancing Stick, require standing and
balancing on one leg while raising the other; they are difficult
to do without maintaining a sense of the belly as the pivot
point around which the body turns. In order to maintain
balance for more than a few seconds, a person must compress
the belly in towards the spine, increasing the density of the
belly center.
Poses such as Cobra, Locust, and Bow clear the
abdominal energy centers and also develop the power of
muscles in the abdomen, buttocks, and lower back. While in
these postures, a person must press the belly into the floor,
grounding it securely. Given this firm central contact and
support, the upper and lower portions of the body can lift
almost effortlessly: establishing the connection of the belly
with the Eanh allows the spirit to soar.
The poses of yoga bring the body into a configuration
which demonstrates the relationship between upper body,
As already mentioned, Oriental and Asian cultures
regard the belly with greatest respect, understanding it as the
center of life itself. Other cultures have given special attention
to the significance of the belly as well: belly dancing in the
Middle East and the vigorous ttaditional dances and midsection
massage of the South Sea Islanders ensure that the abdominal
muscles remain well-toned. I understand that two Australian
aborigine women will greet each other when they meet by
touching their bellies and foreheads together.
In American and European culture, the prescription for
physical beauty has included "belly in, chest out", as if the best
belly were an invisible one. Current fashions-high heels, tight
jeans, "tummy conttol" devices in underwear and pantyhose-work to flatten the belly, increasing the relative volume of the
upper body.
Hiding the belly and bringing attention to the upper body
signify the value our culture places on mental activity, speed,
and agility. Our attempt to raise Lhe body's center from the
belly to the chest, says Von Durckheim, reveals how we reject
our relationship to the Eanh: "The urge to transcend gravity is
quite natural to man (sic) as a spiritual being, but the desire to
break loose from the vitalizing bond with the solid earth is in
conflict with the law of his (sic) terrestrial existence."
European culture did not always consider the belly with
such distaste, however. Von Durckheim writes: "In the
Romanesque and Gothic sculpture the belly is clearly stated and
expresses strength...and calm acceptance of the bond with
earth....The Gothic belly seems 10 say: 'You cannot win
Heaven if you betray Earth."'
In The Obsession: Reflections On tire Tyranny of
Slenderness, Kim Chemin links our cultural attitude about
women's bellies with attitudes about pregnancy and childbirth.
She suggests that a womanly appearance-including a naturally
round and ample belly-- is threatening. It reminds us of a time
when as tiny infants we were helpless, totally dependent for
our survival on this huge, looming, rather frightening creature
called our mother. To see a woman with a large belly is to
revisit a primal sense of woman's awesome power.
Conclusion
A friend of mine often says, "How we do anything is
how we do everything." How we relate to our bodies and to
our bellies tells the ttuth about how we tend to the Earth and its
natural resources.
If we arc to heal the Earth, let us start as close to home
as possible: let us start with the portions of Earth which are our
bodies. Going beyond conceptions of good and bad, of
opposites and adversaries, to recognize the sanctity of all that
exists--including our very selves--this is the consciousness
which heals our bodies and will be healing our planet. And
we have a practical way to develop this consciousness, by
clearing and strengthening our bellies.
~
8pf'l-n4j, 1990
�~~
~UA~Jjf>URNAL
.
SPECIAL EARTH DAY 1990 EVENTS SECTION
Earth Day Just Dawning........ .
Earth Day affords us the opportunity to
publicly recognize our home planet as our source of
sustenance and nurturancc, and to acknowledge the
need Cor it to be honored, protected, and
appreciated. It is a time to admit that it is home
and life support systell\not just ror us humans, but
for the whole ecological life community in whjch
we participate. It is a time to celebrate its beauty
and diversity and its incredible cvolvement.
It is also a time to take responsibility for
this richness which we have been given. We must
recognize tha t our Insatiable demands are
darkening the future of life on this Earth. Even as
we accept that grim reality, we can rejoice in the
fact that by realizing our responsibility, we also
realize our power-that when we begin to change
ourselves and our lifestyles, the planet can begin to
renew Itself.
Let us mark Earth Day 1990, not as a
one-day affair, but as the beginning of a decade of
change, a decade of action toward an ecologically
sound future. Earth Day has the potential to be a
significant catalyzing influence. It can help to
mobilize an ongoing, citizen effort towa rds
~luating our environmental crisis and responding
to it. Earth Day can also provide an opportunity
to engage a much broader constituency on local and
regional levels.
Environmental action, the green pledge, the
environmental audits for home, business, and
institution, the pledge of allegiance to the Earth,
the Earth flags .... All of these need not become
"have-beens" artcr April 22; ra ther, they need to
become habits. Earth Day provides practical
guidelines and tools which can be shared with the
wider community --on an ongoing basis.
Our actions on behalf of the Earth during
the decade lo come are what will make Earth Day
1990 a mearungful even t. The problems we face
are global in nature, but our actions must begin here
at home in o ur own region:
• The extinction of Sp<'Cies threatens the
future of evolu tion. We can work to slop the
extinction of species by helping the black bear
here.
•Exploitation of the Earth as "rcsoun:cs• is
eroding the basis for life. We can help to stop
exploitation by protecting the forest here.
•The life cycles of the Earth arc being
poisoned by our pollution. We can join the effort to
stop the poisoning by demanding the beginning of
the end of acid rain. We can do something to stop
the poisoning by purifying our waler here.
It is almost 400 years since European people
first stumbled upon this continent. The invading
culture has been changing the face of this land
ever since. Now it is time to change ourselves. As
we celebrate the Earth, let us also accept our
responsibility ror lt.s future.
• The Editars of the Karuah Journal
....·..·:::·.·.·.::::::·:-:.:~..----······ ········..•
·····...
...
·········...
·.
'R.1-tu/uina a/ 1111~/wi4 ww1wns afW. '.UIM. inWuli"8 •IS ""'iJru!ir.fol4 (will• taj/) ill rtfatiDn 10 W. pfantti
6y
111ntr um.
~6 Musi4._
�Join in the celebration...
EARTH DAY
April 22, 1990!!
Celebrations and events will take
place "locally" all around the planet. In
our Katuah bioregion, there will be a
variety of events on Earth Day and
surrounding it. Here is a partial
listing ...Come join in the celebrations!
WATAUGA COUNTY, NC
APRIL 17 *Children's poster exhibit and Area
environmental exhibits. At Boone Mall. •concert by
Bill Oliver, well-known educator and environmental
follcsinger. At ASU Rosen Conccn Hall, BroyhHI
School of Music. Cont.act Harvard Ayers (704)
262-2295.
APRIL 18 • Environmental Exposition all day •
Earth Day storytelling with Karen Wallace. Al
Watauga Public Library. •Bill Oliver, mid-day conccn;
Judy Hunt, St.ate Represent.alive, speaking, 12:30 .
12:50 pm ; Earth Garnes, I - 2 pm. At ASU Mall.
•Speaker: Michael Robinson, Director, Na1.ional Zoo.
8:00 pm. Reception to follow. At ASU Fanhing
Auditorium. Contact Melissa Banh (704) 262-3098.
APRIL 19 •Environment.al exposition a.11 day: Janet
Hoyle, speaking 12:30 - 12:50 pm; Children's concen
with Bill Oliver, 1:30 - 2:30 pm. At ASU Ma.II.
•8:00 pm, Speaker: Thomas Berry, in1emationally
known speaker and author of TM Dream of IM Ear1h.
Reception to follow. Al ASU Farthing Auditorium.
Contact J. Linn Mackey (704) 262-2418.
APRIL 20 •s1eel drum band, 12 noon, a1 ASU Ma.IL
Tree planting on lhc ASU Mall, then moving to the
Boone Greenway. •Plant sale. a.i Rankin Gn:cnhouse.
• Awards, Children's poster exhibit, 7:00 pm. At
Boone Malt
APRIL 21 •Music on the ASU Mall. Bike-a-thon.
New River and Watauga River Clean up.• AJJ Species
Day Parade, starling 10:00 am, al the parking lot at
inlefSCCtion of King and Water Sts.. ending a1 ASU
Mall. Prizes for elerncnt.ary, middle, and high school
lellehers and studcnts...everyone invited to participate.
11:00 am, free ice cream. Cont.act Karen Lohr (704)
262-4089.
APRIL 22 EARTH DAY •Morning, Interfaith
worship.• Fun Run/Walk.• Earth Day ceremonies,
Earth games, storytelling, and music, beginning 12
noon. At ASU Mall. Cont.act Karen Lohr (704)
262-4089.
APRIL 22 EARTH DAY • Sunrise Ceremony with
stories and song. *Nature and wildlife hikes
throughout He nderson County. •Earth Day
Celebration, hands-on activities, storytelling, music,
recycling demonstration. Jackson Park,
Hendersonville, NC. Coniact Ms. Freudenberger (704)
693--0135.
BUNCOMBE COUNTY, NC
MARCH 19 • APRIL 30 Tree Planling. ConLact
Monte Wooum, Quality Forward (704) 254- I 776.
MARCH 29 Asheville-Buncombe EARTH DAY 1990
Community Meeting, 5:30 pm at the Unitarian
Univcrsalist Church (Charlolle SL). AJJ are encouraged
IO plan events for our own neighborhood or area and IO
voluntccr to help with local projects and events. To be
included in an area-wide calendar of Banh events, call
Dory Brown (704) 622-713 1 or write:
Asheville-Buncombe EARTH DAY 1990, P.O. Box
5855, Asheville. NC 28813.
APRIL 2 • 7 River Awareness Weck sponsored by
Warren Wilson College. Culminates with Swannanoa
River Clean-Up on SalUrday. Info: (704) 298-3325.
APRIL 7 Glad-Bagalhon open 10 groups and
individuals wanling 10 participate in litter clean-up
project and weigh-in contest. Contact Jane Wilson,
Qwilily Forward, (704) 254-1776.
APRJL 9 • 13 Project Pride Weck. sponsored by
Quality Forward and Asheville-Buncombe EARTH
DAY 1990. Experiential environment.al education
through lhe ans and sciences for students of Buncombe
County Schools. Info (704) 254·1776.
APRIL 16 *Free day al lhc Nature Center, Gashes
Creek Road, Asheville. (704) 298-5600. • Artisl°s
Earth Day exhibit unveiled; artists will exhibit !heir
environmental an in the unoccupied storefronts on
Haywood St. and Pack Square, Asheville.
APRJL 16-20 • Earth Weck at Aficrschool Programs;
Monte Wooten of Quality Forward is willing to come
to Asheville afl.erschool programs to give t.alks on our
earth and its environment. Cont.act Monie Wooten
(704) 254-1776. *Landfill Tours for EducaJOrS: group
or organization opportunity to tour local landfill.
Cont.act Steve Heisclman, landfill recycle coorinator,
or Monie Wooten, Quality Forward, (704) 254-1776.
APRIL 20 Conference: Resources a1 Risk: The
Effee1s of Acid Precipilation and Ozone on 1he
SoUJMrn Appalachians. 8:30am-4:00pm UNCA Owen
Center. Sponsored by: Western North Carolina
Tomorrow, USDA Fores t Service-SE Forest
Experiment Station and UNCA Environmenlal Studies
Program. Registration $5.00....Caten:d Lunch $5.00.
Contact: Fn:d Huber (704) 251-6104.
HEN DE RSON COUNTY, NC
APRIL 21 Art Auel.ion. Work donated by notable
area artists, proceeds go to saving the wetlands in
Henderson County. Cont.act David Malpass (704)
697-9557.
APRIL 20 Ctltbra1 IM Earth Story Thomas Berry,
ing
intemalionalJy-known spealce.r and aulhor of The
Dream of IM Earth (Sierra Club Press, 1989), will
give a talk at Owen Conference Center. UNC-A as pan
of community-wide Earth Week aclivities. 7:30pm.
No charge. Reception follows.
APRIL 21 The Sixth Annual Environment.al
Summit: Al IM Crossroads: lmpacl of Devtlopmenl
on Environmenlal Qualily. Speakers include.: Thomas
Berry, Cynthia Sullivan, BilJ Holman and others.
UNC-A Owen Conference Cent.er. Cont.act: (704)
251-6104.
APRIL 21 "Earth Energies" talk by Morgan Eaglebcar,
an Apache medicine man and great grandson of
Geronimo. 10:00-12:00pm; Opponunity to partake in
a sweaL Two lodges builL Beginning 12:00 noon.
Love offering accepted. At Eanh Center, Swannanoa,
NC. Cont.act: Zoe&. Jim Martin (704) 298-3935.
APRIL 21-22 Chez Op1 ion plans to show
environmental videos and distribute pamphlets in
SLOrcfront location on Haywood SL, Asheville, NC.
APRIL 22 EARTH DAY Celebration!! EvetyOllC is
invil.ed to wear Green for show of Earth solidarity!
• Bike ride for children and adults through downtown
Asheville. 12:30 pm. Contact Steve Millar (704)
254-0414. •Earth Day parade begins a1 2pm in
Downtown Asheville and marches IO City/County
Plaza. Everyone encouraged Lo join in!! • Earth
Games, Rainbow Games, and environmenlal exhibits
geared toward children. after the parade, at Radisson
Plaza Parking LoL •RALLY, wilh music, speakers,
sLrCCt lhealcr, and booths offering food, environment.al
products and information. •Bring your recyclables;
Scot Sanderson will have a recycling booth and will be
accepting plastic milk jugs. green and clear plastic
soda boules, aluminum, and sorted glass.
Pr oj ect EARTH (Environment.aJ Arrangement
Requiring Transportation that's Homemade) will aeate
a moveable environment.al display and show it in the
parade. ConlllCt: Project Eanh, PO Box 5855,
Asheville, NC 28813.
Re-invent Fair Have fun creating inventions from
recycled malCrial. Ideas can be pratical like making
sandals from old I.ires, or imaginative, like making a
perpetual motion machine from odds and ends. For
form and details, cont.act: Quality Forward, PO Box
22, AshcviJle, NC 28802 by April 16.
KNOXVILLE, TN AREA
APRIL 16 Murray Bookchin will speak a.t University
Center, UT campus. 7:00 pm
APRJL 21 • 22 EARTH DAY ECO-FAIR. Earth
Day Office: (615) 974-0643.
APRIL 21 EARTH DAY Benefit Concert. Earth Day
Office: (615) 974-0643.
APRIL 22 EARTH DAY Events • 5-K "Run for the
Earlh", sl8rtS a1 9 am a1 UT Vet School • Dance
againSt DeslrUCLion Marathon Benefit Dance• Video
festival •Earth Day Office: (615) 974-0643 or Center
for Global Sustainabili1y: (615) 524-4771.
�JOHNSON CITY, TN
NORTH GEORGIA
OTHEll RESOURCES:
APRIL 22 EARTH DAY CELEBRATION,
Downtown Johns on City, 1:00pm -5:00pm.
T~·planting, Music, storytelling, displays, recycling
fundraising, and Adopt-a-planter program. Contact;
Beuy Anderson, Director of Downtown Association
(615) 926-8546.
APRIL 17-22 Earth Skills Gathering. Twelve
individual ~ showing a wide variety of Native
American skills. Contaet: Darry Wood (704)
389-0428.
Eco-Net, an international computer network
link, will carry a national bulletin board for the
sharing of information, graphics, and ideas for
EARTH DAY events. EcoNet, 3228 Sacramento
Street, San Francisco, CA 94114/ (415) 923-0900.
KINGSPORT, TN
Earth Day Activities and events throughout Nonh
Georgia, contaet: Jirn Sneary (404) 226-0116, Dalton,
GA; Andrea Timpone (404) 535-1976 Gainesville,
GA; Christa FrangiJunorc (404) 351-3456 Atlanta.
GA.
APRIL 19 "Young Ecologist" Action Award presented
at Watauga Audubon Society Meeting.
GREENVILLE, SOUTH CAROLI NA
APRIL 21 EARTH DAY ACTIVITIES at Bay's
Mountain State Park, near Kingsport. Info: (61 S}
229-9447. Also Glad Bagathon and Recycling evenLS
in Tri-Cities area. Then. gathering at Davy Crockeu
Stale Park.
APRIL 22 EARTH DAY CELEBRATION sponsored
by Watauga Audubon, State of Franklin Sicmi Club
and ochers. Bluegrass music wilh cnvironmenUll lyrics,
storytelling, T-shins, 1-5pm at Bruce Park in
Kingsport.
FLOYD COUNTY, VA
APRIL 2 1 EARTH DAY AcnVITIES/ FUN DAY
FOR KIDS Kite flying. rccycUng exhibits, music,
food, local speakers. Contaec Mary Day (703)
763-2000.
EnvlroNet sponsored by Greenpeace Action and
open to the public. Greenpeace Action, Bldg. E,
Fort Mason, CA 94123. (415) 47U767.
APRIL 21 Earth Day Activities at Roper Mountain
Science Center. Speakers, music, booths, distributing
ttceS, ceremonial ucc-planting, free Ben & Jerry's ice
cream, living farm demos, and organic gardening,
nature walks, 9am-3pm. • Recycling Fa ir at
Greenville Braves Stadium, 8am-3pm. Contact: Linda
Elmore (803) 281-0090 . •Parade from Ci1y Hall lO
Heritage Green, 3pm-5pm. Contaet Jay Rogers: (803)
232-3690
APRil.. 22 EARTH DAY CELEBRATIONS around
the area. • Music at McPherson Park, 3pm-5pm.
Contact Mary Ellen Settlemycr (803) 240-4326
*EvcntS at Furman University, coruact: Amelia Fusaro
(803) 233-1232. Otl>cr Earth Day Activities &: related
events, contaet: Earth Day Steering Committcc for
OTHER EVENI'S
IntemaUonal ECO-City Conference will take
place in Berkeley, California, March 29- April
1, 1990. Keynote speaker. Dennis Hayes, Earth
Day Director. Info: Cerro Gordo Dorena Lake,
Box 569, Cottage, Grove, OR 97424. (503)
942-mO.
Earth Day Wall St. Action on Monday, April 23.
Contact: Brian Tokar, P.O.Box 93, Plainfield,
VT 05667.
Greenville, George Actehef (803) 288-8782;
OTHER EARTH DAY CONTACTS:
BLACKSBURG, VA
APRIL 17
Rainforest Sympos ium. Conl8ct:
Si.ephanie Trimmer (703) 951-5173.
Klds Netwotk Students all over North America
can share environmental data. National
Geographic Society, Ed. Services, Dept. 1001,
Washington, OC 20Cll7. (800) 368-2728.
Earth Day 1990 National Hdqtrs (415)321 -1990
Earth Day 1990 SE Regional HdqLrs: (404) 352-4080
Earth Day Southeastern Campus Coordinaior: ~i
Calloway (404) 876-8634
EARTHWEEK "MESSAGE OF THE DAY"
Earth Weck will nationally focus on an
"EnvironmcnUll Message of the Day": Monday (April
16} Energy; Tuesday (April 17) Recycling; Wednesday
(April 18) Waicr, Thursday (ApriJ 19) Alternative
Transportation: Friday (April 20) Toxics Information;
Saturday (April 21) Outdoor/Recreation. For more
info: Diana Aldridge (41S} 321-1990.
APRIL 18 Environmental Teach-In. CEC Auditorium.
1:30pm-9:00pm.
APRIL 20 •Earth Grove Dedication. Tree-planting.
ConL&ct: Heather McEllroy (703) 552-7897. •
Rainforest Benefit Concert. Buddy's ResL&urant
9:00pm.
APRIL 21 •Broomln' & Bloomin' Clean-Up 9:00am1:00pm •Bike Parade 2:00pm-3:00pm •Earth Festival
at Duck Pond 3:00pm-6:00pm. Contaet: Linda Binner
(703) 961-0586.
APRIL 22 PEACE-EARTH DAY CELEBRATION
Noon 'ti! Dark. At Amphitheater, Virginia
Poytcehnical Institute. Contact: Elizabeth DuFrane
(703) 232-2338. Environmental Audit Information for
Arca Colleges and Businesses. Conlllct: David
Hirschman (703) 951-8949.
ROANOKE, VA AREA
(jreen P{etfge
I pfeage to /Q my sfiare in savin9 tfu plamt 6y
f.tttin9 rny conum for cfu environment sfiape fww !:
Jilct: I pf.t49e to tU1 my utmost to recycle, UJnserve
tMl'//!J• saw fl/OUr, use efficient transportation, arul try to atfopt
a Gfestyf.t as if every tfay were 'E.arlli 'Day.
Purcfuue: I pfuf9e to 6uy l11llf use only tfwse proi{uct.s
feast fuzrmful to tfu environment. ?rlorwva, I wilI tlo 6usiruss
witli corporation.s tliat promote 9{06a{ environmental
ruponsi6ili ty.
'J/ote: I pk49c to vou arul support tfwse uuufufaw
wfw tkmonstrau an a6itflne UJnurn for tfst erwirrmment.
Support: I pfufae to support tfu pass49e of louJl. stau
arul fuftrol laws ana inurnational treaties tliat prouct tfu
environment.
Earth Day Activities &t related events. Coniact: Chris
Barlow (703) 774-0581 or 989-0802.
You COii return this pledge to your local Earth Day group or
mail ii 10 Earth Day 1990, P.O. Box AA Stanford Uni..,ersity, C.4
94309
�SUGGESTIONS FOR
PERSONAL INVOLVEMENT
·ElkinglOll, John, et al. The Green Conswner. Penguin,
1990.
•Capl:in, Ruth and Staff of Environmental ActK>n. Our
Earth, 011rstlwts. Bantam, 1990.
'.You tTUtJ(u want tQ.........
~ a hih - ~ a 6~ - diiM a tru - /Jiflt. t1ie
'Lartli a !Jift - (U{qpt a struzm - plant a tru 6e a utter·critter - astfast footf places tq use fess
protfur.t padc.Jiuitlfl - fimit use of pesticitles ion't tn:at soil fi{(J 4irt - avqjtf petro·cfilmicDl
transportation - fast for t1ie tlay -wal(.. G9fitfy.
jl
Recycling
• Help start a recycling routine at your school or
workplacc...aluminum cans, office paper, glass, CIC.
•Encourage your city and county governments lO set
up a curbside recycling program • Get your local
newspaper to print on recycled paper • Help gel a
"boUle biU" law passed by your Stale legislat.ure
Alternative Transportation
• Get bike lanes adopted for your city and county
Have some streets closed periodically, open only to
bicycles. • Ask that public uunsponation be improved
in your area and that mini-vans be explofed as part or
the solution.
Pfeage of jt{{egiance
to tfie 'FArtfi
I p(eage affegiance to tft.e
'F,artft., arul to tfie /fora, fauna
arul fiuman (ije tftat it supports,
one pfanet, irulivisi6(e,
witfi safe air, water ana soil
economic justice, equal rigfits
arul peace for a«.
Education
• Encourage your school to use the Earth Day '90
Lesson Plan and Home Survey which looks at energy
conservation, home toxics, transporuilion, water
conservation, and recycling • Encourage schools and
colleges in your area to conduct the Environmcnial
Audit • Adopt-A-Stream or other environmenllll project
at a natural area near your school • Tree-planting
aroWld school, and food for wildlife landscaping
Community Awareness
• Award businesses that use environmentally sound
practices • Help convert an urbnn vacant 101 inio a parlc.
or community gardens space • Support regionally and
locally owned businesses. • Buy products grown or
produced t11 lhc region • Invest in regionn.I businesses
Flying the Earth Flag!
Now is lhe time to encourage businesses,
schools, scout troups and others in the
community to get in the habit of publicly
displaying the Eanh Flag.
Sizes available: Large 3'x5' durable
nylon for inside or outside use; Medium 2'x3'
cotton for parade or inside use; and small
6"x9", on 15" stick. Available regionally and
nationally.
One regional source is: AshevilleBuncombe EARTH DAY 1990, P.O. Box
5855, Asheville, NC 28813.
Corporate Accountability
The Valdez Principles
A coalition of leading environmental organizations and
social investment firms have drafted a set of ten
guidelines for corporalC conduct concerning the
environment. They ore referred to as the Valdez
Principles. They address the issues of pollutants,
sustainable use of natural resources, rcducuon and
disposal of waste, energy efficiency, conservation, riSk
reduction IO employees and surrounding communities,
maarketing of safe products and services, damage
compensation, disclosure of poienulll hazards, need for
environmental representatives on corporate boards of
directors, and the value of annual corporate
environmental audits.
A copy of the Valdtz Principles is available from local
Earth Day groups as wrell as the Earth Day 1990
national ojfi~.
MAGAZ I NES
•Earth Island Journal. Enrth Island lnsutuLC, 300
Broadway, Suite 28, S:in Francisco, CA 94133
•£ -The Environmental Magazine P.0.Box 6667,
Syracuse, NY 13217. (800) 825-0061
•Raise the Stakes. Planet Drum Foundation, P.O.Box
31251, San Francisco, CA 94131
•World•Watch. Worldwateh lnslltut.c, 1776 Massachu:.eus
Ave., NW, Washington, OC 20036.
THINGS TO DO...
•The Earth Works Group. 50 Simple Things You Can
Do To Save The Earth. Box 25, 1400 Shlmuck Ave.,
Bcrlceley, CA 94709.
•MacEachcm, Diane. Save 011r Planet: 750 Everyday
Ways You Can llelp Clean Up the Earth. Dell, 1990.
-Council on Economic Proiorities. Shopping for a Beller
World. 30 Irving Place, New York, NY 10003
GOO D BOOKS...
•Raven, Peier H. The Global Ecosysuim in Crisis. The
MacArthur Foundation, 140 South Dearborn St.,
Chicago, n.. 60603, 1987.
•Berry, Thomas. The Dream of the Earth. San Francisco:
Siena Club Books, 1988.
•Sahtouris, Elisabet. Gaia: The Human Journey from
Chaos 1 Cosmos. 1989.
0
•Lovelock, J. E. The Ages of Gaia: A Biography of our
Living Earth. W.W. Nonon & Co., 1988.
•Myers, Nonnan Dr., Gen. Ed. Gaia: An Atlas of
PlaMtary Manageme/I/. New York: A(IChor Books. 1984.
•World Commission on Environmentand"DevolopmenL
Our Common Fui11re. Oxford: Oxford Uni.vcrsity Press.
•Nash, Roderick. The RighJs of NaJurt, A History of
Environmental Ethics. Madison: University of
Wisconsin Press, 1989.
•Taylor, Paul W. Rts~ct for Na111re: A Theory of
Environmtntol Ethics. Princeton: Princeton U. Press,
1986
•Berger, John J. Restoring the Earth: /low Americans
Are Working to Renew our Damaged Environmtnt. New
York: Alfred A. Knopf, 1986.
•Register, Richard. Ecocily Berkeley: Building Cities for
.4 lleaJtlty F"""'°~· BcrJco!Qy, Nortll Atlllntic Books,
1987.
•Berg, Pe1er, et al. A Green City Program For San
Francisco Bay Area Cities & Towns. San Francisco:
Planet Drum Books, 1989.
•Tokar, Brian. The Green Alternative: Creating on
Ecological Future. San Pedro: R. & E. Miles, 1987.
•Renner, Michael. Rethinking the Role of the
Automobile. Worldwaich Paper #84, 1988.
•Todd, Nancy Jack and John. Bios/1e/1us, Ocean Aries,
City Farming: Ecology As The Basis of Design. Son
Francisco: Sierra Club Books, 1984.
•Margolin, Malcolm. The Earth Manual: /low io Work
on Wild land Without Taming It. Berkeley: Heyday
Books, 1985.
•LaChapellc, Dolores. Earth Wisdom, 1978. Also Sacred
I.And, Sacred Sez-Rap111re of the Deep, 1988. Finn Hill
Arts, P.O. Boll 542, Silverton, CO g1433.
•Henderson, Hazel.The Politics of the Solar Age.
Alternatives to Economics. Doubleday Anchor, 198 I.
· Sale, Kirkpatrick. lluman Scale . New York: G. P.
Putnam's Sons. 1980.
· Fulc:uolca, Masanobu. The Ont-Straw Revoluiion. An
ln1roduction 10 Natural Farming. Emmaus: Rodalc Press,
1978.
°:Meclter-Lowry, Susan. Econo1T11cs as If the Earth Rl'ally
Mallued. Philadelphia: New Society Publishers, 1988.
•Sprctnalc, Charlene. The Spiritual Dunensions ofGrun
Politics. Santa Fe: Bear & Company, 1986.
•Seed, John, Macy, Joanna, et al. Thinking like A
Mountain : Towards A Council Of All Beings.
Philadelphia: New Society Publishers, 1988.
This regional EARTH DAY 1990 EVENTS section
is compliments of Kaluah Journal; Bioregional
Journal of /ht Southern Appalachians , P.O. Box
638, Leicester, NC 28748. Published Quarterly.
Subscription: $10/year.
�FOOD FROM THE ANCIENT FOREST
by Snow Bear
In all the seasons, these mountains speak to us of their
beauty and sacredness. But ln the springtime rebirth of the
plant people, that beauty is projected in vibrant colors,
awe-Inspiring forms, fantastic abundance, and incredible
diversity. It is a good time for human beings to go to the coves
where ancient trees stand, to rest and watch, listen, and learn;
there Is strength, healing, and sustenance to be found there.
Some of the richest soil on Earth can be found In these
coves; In one such place I pushed my arm into deep, black loam
up to my elbow. In such soil grows Incredibly nourishing, vllal
foods. As you gather food from these coves, remember that the
old forests are disappearing beneath the chain saws and
bulldo:ters of a nation hungry for lumber and profit. I have been
told to speak prayerfully and announce my intention to the
spirit running through the life of that mountain. Pass over at
least four plants before picking one. Restore earth and leaf mold
to any holes left from digging roots - in fact, leave no visible
traces of your plant gathering. Do not gather plants in a heavily
trafficked area, such as hiking trails. I have been taught to
acknowledge the taking of any life with prayer and a gift (of
sage or t. bacco).
o
•In April and early May, the flowers known to botanists
as the spring ephemerals blanket the mountainsides. Many of
them are choice edible plants that grow abundantly to allow
gathering for food. Some of these Include:
TR0UT ULY (Erythronlum americanum) A yellow lily emerges from between two green and brown
mottled leaves. The leaves have a sweet flavor and may be added
to salads or cooked as potherb. The leaves that have no blossom
are choicest; after blooming there may be a slightly bitter
aftertaste. The bulbs are edible when cooked.
TOAOSHAOE TRILLIUM (Trillium sessile) •
The young leaves before fully unfolded have a sugary, sweet
taste. Bitterness makes the leaves unpalatable when the
blossom emerges. This trillium (and T. erectum, T.
grandiflorum) are good raw or cooked, but harvest only where
abundant.
SPRING BEAUTY (Clayton/a virgin/ca and caroliniana)
and RUE ANEMONE (Anemonella lhalictroides) - can often be
found together in immense patches on wooded mountain slopes.
The pea-sized tubers are an excellent addition to soups, stews,
and steamed greens.
•The ephemerals described above grow, blossom and die
quickly. Their growth cycle ends when the trees leaf out. Other
edible spring wildflowers have a longer growing season. These
include:
INOIAN CUCUMBER ROOT (Medeota vlrgln/ana) This wildflower occurs in so many different plant tribes such
as: mixed hardwood climax forest, hemlod< glade, dry oak soils,
or moist creekbanks. It often grows in large patches that may
be thinned. Its root ls while, crispy, and watery, similar to
cucumber or water chestnut in flavor and texture. It is best
eaten raw.
(continued on next page)
Sprl.ncJ, 1990
Drawings by K.im S111dland
�SC FOREST WATCH GROUP
WINS APPEAL
Nlllnl World News Savico
The South Carolina Forest Watch group worting
foa.<£.sfia<f:e
-Jr.ill i u,m,
(continued Crom page 19)
SOLOMON'S SEAL (Polygonatum biflorum) Until the end of August, the leaves and roots may be harvested.
In spring, harvest only lower leaves to avoid disrupting the
flowering cycle; after seeding, the top leaves are more tender.
The leaves, like the root, are sweet and slightly mucilaginous.
The roots are often three-quarters of an inch thick and ten
inches long. Try harvesting the oldest (back) end of the root,
leaving two-thirds of the root undisturbed. The root Is a good
source of complex carbohydrates when cooked In soups and
stews.
RAMPS (wild leeks - Allium ttioocum) Ramps are the only wild plant still honored with festivals by
entire towns! At these festivals, people may saturate every cell
in their bodies with the pungent, garlic-like smell of ramps
without being shunned by family, friends, or neighbors. I have
found this mountain gourmet food in huge quantities in moist,
gravelly soils (subsurface springs) and in the yellow
birch-grass meadows of the high mountain gaps. Cream of
"potato• (Solomon's seal root) leek soup with bluff mustard
greens or ramps steamed with puffball mushrooms on the side
makes a gourmet foraging meall
The raw ramp bulbs are very strong and health-giving as
a blood purifier and tonic.
BROAD LEAF TOOTHWORT (bluff mustard - Dentaria
diphylla) - The white, cross-shaped flowers are abundant in
late April. The plant grows in shallow leaf mold on creek rocks
and banks. The leaves are available throughout the winter, but
the hot mustard taste gets milder in the spring. The
Interconnected roots of the bluff mustard patch taste just like
horseradish - finely grated with mayonnalse and vinegar it
makes a good hot sauce or dip.
To eat the food of the mountains where the beings of
nature live in the undisturbed patterns of the long-ago forest
attunes our bodies with the seasons and climate of Katuah, our
minds with the beauty of Katuah, and our hearts with the nature
spirits of Kaltiah.
May we walk In beauty and balance in these ancient
mountains.
in the Andrew Pickens District of the Sumi.Ct National
Forest in South Carolina has successfully placed itself
between the chain saws and trees of Compartment 43 in
the Chauga River walelShcd. The proposed timber sale
would cut three different timber siands tomlling 90 acres
in one of the two largest unfragmented mauue hardwood
stands in the Sumter Forest. fl consists of 300
contiguous acres of mawre hardwood irees and contains
the oldest hardwood sLBnd in the forest. The cul would
divide mature stands almost in two and would border on
lhe oldest group of uees on two sides.
Late in September, 1989, Forest Wa!Ch members
heard about the sale only nine days before Lhe appeal
period was to end. A flurry of activity produced an appeal
based on four factors: fragmentation of Lhe forest
resulting in deleterious edge effects on native forest
species. lack of a site-specific analysis, overcuning of lhe
site, and Lhe impact of the clearcutting on the water
quality of Crooked Creek.
The appeal was quickly sent o(f to the regional
forester's office in Atlanta, and four months later, the
Forest Waich group received a five page reply that
seemed to be almost a complete vindication of the Forest
Service's position. The only concession to the Forest
Watch appeal was a statement saying that the .district
ranger had not documented his cumulative effects analysis
on water quality. Therefore, the group was surprised to
read at the bottom of the last page, "For these reasons,
lhe appellant's claim is upheld."
However. tile victory is only a panial one for the
Forest Watch group and the forest. The appeal was
upheld on only one of the four basic contentions set fonh
in the document: the water quality issue. The regional
forester's decision said Lhat, as there was no mention of
Lhe other issues in Lhe Sumter Forest's Land and
Resource Management Plan, they were not legitimate
bases for appeal.
The Forest Waichers fear Lhal forest supervisor
Donald Eng, a hardline timber man, will quickly return a
revised timber sale plan for Comparunent 43, so the
saws are delayed as little as possible.
Undaunted, lhe group has decided Lhat by refusing
to consider the issues or forest fragmentation and
overculting, and other possible uses for the old timber
stand and Lhe forest as a whole. the Forest Service has
escalated the action. SC Forest Watch feels that since
such imponant considerations have been neglected, Lhe
forest plan ilSClf needs to be amended.
The Sumter Forest Land and Resource
Management Plan is up for a live-year review this year,
and the Forest Watch organization is requesting
amendment or a complete revision of Lhe plan. If the
Forest Service denies Lhat request, the group will then
appeal Lhat decision. SC Forest Watch is determined to
bring about a long-term change of policy in Lhe Sumter
National Forest..
Contact
SC Forest Watch
Box657
Wesaninster, SC
KatUah Province 29693
SNOW BEAR Is a herbalist, naturalist, environmental educator,
and director of the Pepper/and Farm Camp. He can be contacted
by writing to Pepper/and Farm Camp; Rt. 4, Box 255-B;
Murphy, NC 28906 or by phone st (704) 494- 2353.
Sp r1.n9, 1990
�..•. ................·.·.-.;.,.._..
··~-~.•••,,..
.;·•·•••······
..
.....
·;...
..
·····
DIOXIN vs THE ENVIRONMENT
~
;·
.t.l
~
NATURAL
~
(PART2)
Nani World News s.vice
~...
~
~
~
WORLD
~
==
.
l
·•
:.
..
~
~
!·
·-:... NEWS
. ..
r
~
·~.
~
l
....
..
...
·t~:.
·'!~~~.
....................
.
~
...
. !'!!'!"
.~'!:-~·
•.•.•.•!''!'··'!'··~·.
HELMS "STUMPS" NC FORESTS
As pan of an experimenlal pilot project, Ille Bush
administration recently released a list of southeasiem
national fon:slS where below-cost timber sales would be
slOppCd for two years.
North Carolina forest.s were mystenously
removed from that list. despite a Congressional study
showing that the Pisgah-Naru.ahala National ForeslS lost
$2.S million in 1988. h toter came to tight that,
although originally on th.at list. the Pisgah and Nanuthala
forests wcre om1ued aflcr sarong persuasion from Scnaior
Jcs.sc Helms.
A Nonh Carolina Forestry Associauon (NCFA)
newsletter article titled "Helms Helps National Fon:slS
in N.C. • reveals, "Helms used leuers from NCFA
members, Appalachian Multiple Use Council, and the
Appalachian Hardwood Manufacturcl'S Associauon to no1
only remove Pisgah-Nanlahala, but to force a review of
the whole below-cost initiative."
There arc 12 southeastern forests on the
below-cost liSt. including the Cherokee in Tenncsscc, the
George WashinglOll in Virginia, and Lhe Chatahoochcc in
Georgia. Bjorn Dahl, supervisor of Ille national forests
in North Carolina. was uncertain why Nonh Carolina
forests were rcrnoved Crom the program. "I know we
were on Ille original list." Dahl said. "We were advised
we were on, but when Lhe list came out we were off."
The proposal in the fiscal 1991 budget submiued
IO Congress in January would reduce the amount of
timber removed from the Wgeted foreslS by about 38
pcn:ent during a one-year test. One method of offsetting
the loss of pronts in timber sales was a pilot project that
will experimentally increase recreational use of the
forests. The prognun would mean higher fees for some
recreational uses and new fees for previously free
activities, such as picnic areas, boat ramps. and parking
lolS.
According IO the Forest Service the program will
have insignificant impacts on timber interest.s around the
12 national forests. Should the program continue for the
Delli five years an estimated S2S jobs would disappear.
Mary Kelly of the Western Nonh Carolina
Alliance poinlS out that the Pisgah-Nanuthala may have a
more sustainable future in recreation rather than timber
hqwdation. Kelly states, · we have a large number of
bade country and whitewaier outfitlCIS, and a large lOUrist
economy that 1s much more important than umber
resources IO our local economy, and it's unfortunate that
we weren't given the same chance to Lest out our ability
to manage for these resources."
Sowct: Asheville Citizen, Mat'ch 2. 1990
Spr L"'J. 1990
In the continuing saga of wa1et quality vs. dioxin,
we fmd owselves, once again, at a pulp and paper
processing plant. This time, we've moved over the
l1IOWllain from Canion and Olampioo Colporalion IO Lhe
Ecusta Corporation mill, on the Davidson River in
Transylvania County, NC.
The story is quite familiar. Chlorine is used as a
bleaching agent on wood pulp which, in tum, is used to
produce white paper products··m this case, lightweight
paper for bible pages and cigarette papers. Diollin. a
highly carcinogenic IOXin, is produced during lhis ~
and subsequently rclc.ased in the plant's discharge. In the
case of Ecusta, dioxin has been found in fish sampled
downstream from the plant in the French Broad River.
A considerable amount of wrangling has been
going on between Ille NC Department of Environmenlal
Management (DEM) and the EPA over whether or not
Ecusta's waStewater needs to be monitored. In February
1989. the DEM released a list of the state's toxic
discharge sites which would be required to clean up their
acL Ecusta was not on the lisl.
The EPA disagreed with this decision and 1n June
released ilS own clean-up list which contained Ecusta and
nine other Nonh and South Carolina mills. EPA then
informed DEM that Ecusta must also be included on the
state list, or they would overrule the state and seize
control of Ecusta's was1ewater permit, as allowed by the
Oc.an W31.Cl Act of 1979.
In July, the state capitulated and included Ecusta
on an amended but still preliminary tisL Finally, in
February 1990, the state released its final list, which
included both the EcUSta and Champion mills, and EcUSLa
was given a deadline of June, 1993 to comply with
newly developed state limits on dioxin discharge.
In a scenario familiar from Champion days,
Ecusta's parent company, the P.H. Glatfelter Company,
based in Pennsylvania, claims ii may be forced to close
the plant if required IO meet Ille st.aodards by 1993.
The EPA 's rote in pressing the state IO control
Ecusta's wastewater permit has been the focal point for
much of the prolCSl by those rallying to the side of the
county's largest employer. In a front page anicle io the
Asheville Citizen on 1/17/90, Esther Wesley, cxecutivc
director of the Transylvania County Chamber of
Commerce, was quoted as saying "Ecusta doesn't have a
problem-EPA has a problem. They rcally expect entirety
IOO much from a manuf.acturing planL •
The Glatfelter Company apparently agrees with
Ms. Wesley and filed a fcdcral lawsuit in January asking
US District Judge Richard Voorhees to prohibit the EPA
from invalidating OEM's original decision not to include
Ecusta on its cleanup lisL Much of the dissension among
Ecust.a, the state, and the EPA centers on confusion
about bow and where to measure dioxin in the river.
Fish sampled last year just below the plant had
up to eight times more dioxin than fish sampled 4.4
miles downstream. However, state and mill officials
point out th.at farmland and the town of Brevard's
wastewater treatmenl plant could pocentially contribule
diollin. To confuse mauers further. periodic samples of
Ecusia wastewater have not revealed mcasurcable levels
of diollin (although dioxin is more rctiably detected in
fish tissues than in waler samples).
In addition, there is liule agreement over how
much dioxin is IOO much. Despite insisting that Ecusta
discharge should be controlled, the agency has never
established wastewater limitations for l'lax·pulping mills,
or which Ecusta is one of two in the U S.
The DEM did not adopt a diollin standard until
October. It is not a uniform standard, but one based on
the quantity of a plant's efOuent and the receiving
waterway's ability to dilute iL
ract
Tbe one
which la 1101 coolusillg is that
dioxin is a very dangerous substance., especially when it
is on tbe loose in unknown quantities in the
envilOnmenL It is ""' acceptable to have communities
along Lhe French Broad River living in fear of dioxin
conramination.
The NC Division of Environmental Management
(DEM) is seeking comments on 1 proposal to identify
and set special proccctive standards for stmuns in the
SllllC iclcnliflCd as "High Quality Waiers." Over 900 miles
of streams in the western part of the state are up for
n:classificalion.
Write 10 the DEM in support of the High Quality
WalCtS rcclassifteation. Address comments to:
Greg Thorpe
NC Division of Environmental Management
Box 27687
Raleigh, NC 27611
THE DEFENSE OF WRIGHT
SQUARE
Nlllnl World News Service
Wright Square was a small green arc.a amid the
mini-malls in Highlands, NC. Sill 45 year old dogwood
trees and one old arbor vitae tree stood there until the
Town Board decided it needed additional padcing places for
downtown shoppers.
The November elections had brought some
changes to Lhe Lown. Voters had made their choices clear.
For the first time a woman and an
environmentally-leaning candidate were elected IO the
Town Board. The old board members saw that there was
going to be some opposition in their ranks, and decided
that before the new board was convened they would take
care or one tittle project: Wright Sqwirc.
Townspeople had thought th.at the square would
be one of Lhe fll'Sl topics IO be addressed when the new
Town Board was installed, so they were surprised one
Friday when bulldozc:n appeared in the square and started
to work demolishing the trees. Immediately women from
local garden clubs came to the defense of the bit or nature
left in the square. It was a school holiday, so they were
joined by some high school students, members of a
studen t environmental group, Youth Advocating
Planetary Improvement (YAPI).
Carrying a few Earth flags, the townspeople
stopped the demolition work for the day. Workers
lounged about their machines as the women clustered
around the trees, and a few of the students occupied the
branches of the dogwoods.
At the end of the day the workers left, and the
protc.slOrS also went home, congratulating themselves on
a job well done. However, unknown to anyone, during
the night Lhe bulldozers plus worters with chainsaws
were ordered IO return to the scene, and when morning
broke the town woke up to find Wright Square leveled to
the pavement.
The Town Board may have won a temporary
victory, but they stirred up a furor in the town of
Highlands.
As one woman put it, "Certainly we're concerned
about the trees, but it wasn't just about the uus. It wa<1
about a large number of people who cared deeply about
their environment not being liStened to by the governing
body of the town. It was also about the issue or
representative govcnwent.."
(continued on neut pigc)
Xat~
Journa£ pCMJ"- 2 1
�"~, '1051 ! P\R. ll~D. W ~"° 01111.
LUNCH "10 KEEP IT
(continued from page 21)
F~ESM
!"
Canoon by Docta 1)'
HAYWOOD COUNTY P ROPOSES
GARBAGE FEAST FOR BEARS
Na11nl World News Service
County and municipal govcmmenis lhroughou1
Ka1Uah arc wrcsl.ling with the looming specter of
mounlains of trash, and no place lO pul lhem. Haywood
Coun1y in western Nonh Carolina is no exception. The
prcsen1 IMdfill (i.e.• dump) 1s Casi approaching capacity
and will be closed wilhin lwo ycnrs.
Efforts by Lhc coun1y commissioners lO siie o
new dump in lhe CrabU'Ce community failed. Sirong
opposition, well-developed during Lhc "Siop Lhc Nuclear
Dump• efforis, derailed 1hc comm1ssionecs and lhe11
handsomely-paid "front man•. engincct Gary "Mackie"
McKay. Not lO be dclencd, McKay (who n:poncdly will
receive IO'h of the engineering COSIS LO site a dump)
proposed a new site in Lhc While Oak community on
Fines Creclc.
While Oak is lhe most isolated and leas1
populaled area in lbe county. It is adjacent 10 Lhc
once-magnificent Pigeon River. close 10 the Grea1
Smoky Mounlain National Parle, and lbe Hannon Den
Bear Sanctuary. It is here lhat McKay proposes a
IOO·acre dump. A representative of Tribble and
Riclwdson, lbe engineering company McKay h11ed lO
conduct groundwaicr lCSLS at lhe site, bas said, "We
couldn't have found a belier loc4tion for a landfill.•
The inhabitants of While Oak community
disagree. One residcnl, Bob Hessler, is worried aboul
pollution leaching from lhe proposed dump into lhe
Pigeon River. Hessler approached lhe county
commission wilh lhe idea of municipal trash composting
and was amazed lO find that no one knew what ii was.
Composting garbage reduces disposal problems
greatly. Through a biological fcnnentation process.
municipal waste producLS (liquid sewage, sludge. and
garbage) are Lransformed inlO a valuable, marketable
produce "Class r composL. Additionally, comp0s1ing
roduccs the built of garbage IO a mere 15% of ilS original
volume, which would require a much smaller landfill sile
for the remaining plastics and non-biodegradable wasteS.
As an al1cmative disposal method, composting a a
s
proven, eost-cffcctivc solution.
McKay seems oblivious to 1be fact thal
composting works. As County Commissioner Noland
put ii, "There may be a connict of interest with McKay."
There are olher problems with the location of the
proposed landfill. White Oak residents sought the
opinion of black beat researcher Mike Pelton, a professor
m lhc University Of Tennessee's Dcp:1rtmem ofForesuy,
Wildlife and Fisheries. In a prepared stalCment he swd.
"Landfills, garbage dumps, or any olber conccnLraled
source of human food or ~e serve as an awaction LO
bears. Throughoul Nonh America, wherever lhe two
occur in close proximi1y, problems have arisen. These
problems tend LO be particularly bad in or near zones of
protection for bears, such as national parks or designated
sanctuaries.
"The proposed landfill on Fines Creek in
Haywood County, NC meets all the criicria for being a
polential problem. Its proximily to lbe Great Smoley
Mounlains National Parle and the Harmon Den Bear
Sanctuary in lhe Pisgah National Foresl are of special
concern. ln addition Lo the above prollimily lO areas of
pro1ec1ed populaiions and high bear numbers, olher
factors add 10 the concern over lhe location of the
proposed landfill. One is its proximity to historic release
siu:s of problem bears by lhe National Park Service, and
the other is lhe vulncrobilily of bears attracted lO lhe site
while trying 10 cross 1-40.•
Because of lhe limited road system in the Park,
there are only lhree areas to relocate problem bears A
landfill adj3CCnt 10 lhe CaUlloochee area, where almos1 30
percent are released. could hnve sign1fican1 implications
regarding bear management. A majority of visLorlbcar
interactions occur on lhe central or wes1 end of lhe Park.
Therefore, ii is importanl lha1 a remOle rclocallon area be
available oo the easl end. Caialoochee is the only
reasonable area for consideration.
An ongoing study wilhin the Harmon Den Bear
Sanctuary suggests lhat lhe landfill as also wilhin the
reach of mosl snnclU31)' bcrus. Breeding-age fcrnales could
be drawn ou1 of lhe prolCCted confines of the sane wary,
where they would be exposed 10 much higher nsks of
mortality. Hunters frequent lhe borders of lhe sanctuary
area, and a ncarl>y landfill would encourage more bears to
aucmpl lhe dangerous crossings over lntctsta1e 40.
In response, McKay has suggested ughl.ly
bundling the garbage and wrapping ii in plastic--a la
Saran Wrap--to conlain the auractivc aromas.
Additionally, McKay proposes hiring a game
warden to patrol Lhe dump, to educate the local folks
aboul "dump bears," and 10 control poachers.
Presumnbly, this warden would also act as a traffic guard,
halting traffic on 1-40 lO allow bears to cross over from
lhe Hannon Den 8CM SanclU31)'.
Reahsucally, a composting opcrauon offers
Haywood County a much safer disposal mclhod thal
could be more centrally located on a smaller S•le tha1
would not present a danger lO the alrcady·abuscd Pigoon
River or to the local bears.
say, have been CSUlblished in geographic areas other lhan
lhe mountains and are not valid in lhe mounl3Jn locale.
Despite well-organized. suong opposition, lhe
Deep Gap generators will be buih if lhcy receive
approval in early March from the NC Utilities
Commission and lhc federal Rural Elecuification
Administtation. The "deep gap• widens ....
DON'T GO NEAR THE WATER
Nawral World News Servoc:c
Sedimenta1ion is the Kaiuah region's mos1
common form of waler pollution.
Until January I, 1990 state and private forestry
operations were exempt from any lcmd of sedimentation
cooirols • namely, the NC Sedimcniauon Pollution
Control Acl (NCSPCA) of 1973.
Now, even on privale and state con1111Cts, loggers
must adhere LO the following provisions 10 prevenl
sedimentation due to land-disturbing acuv1Lies:
I) Establish Bild mllinlain a sLrCWnsidc manage men I zone
along all bodies of waier.
2) Prevent any debris and wasies from entering bodies of
walCt.
3) Consuucl occess roads and skid trails so lhal
sedtmentation is minimized.
4) Apply pesticides and fcruliu:rs according to labeled
uses, and in such a way as 10 prevent adverse
impacis on water quality.
5) Leave shade over streams.
6) Provide erosion control for all large-scale din-moving
projcclS within 30 working days after ceasing
any phase of an operation or when bcgiMing a period
of inacuvity.
The NC Slllte Forestry Commission is
rcsponsable for reviewing loggang operations, writing
individual sedimentation conirol plans, and referring
CLOSING THE DEEP GAP
Na11nl World News Service
Moonlain People for Clean Afr (MPCA) and the
Blue RR!ge Envaronmcntal Defense League (BREOL) arc
leading the effortS lO s1 construction of diesel
op
generators in lbe Docp Gap area of Watauga Counly. The
generators are planned by lhe Nonh Carolina Electric
Membership Cooperative lO supplemen1 electrical power
supplied to lhe Deep Gap area by Dulce Power.
Opposition lO the proposal has been voiced for many
monlhs, and has included protests presented at public
meetings and picketing in fronl of the electric co-op's
Raleigh offices. The NC Division of Env1IOnmental
Management hlls altc3dy issued a pcrm11 lO the CCH>p lO
build the generatOrS.
Protesicrs state I.hat Ibey have nol received fair
representation from 1he state organi1.a1ion sci up LO
mediate between lhe people and the utili1y companies.
MPCA and BREOL have both taken the stand thal
lhcrmal inversions and fog common 10 the Occp Gap area
should prohibit the building of diesel gcncnuors and lheir
inevitable discharges of sulphur and nitrogen oxide acids.
The co-<>p has argued it will comply wilh state
emission standards, but the opposilion groups say lhat
these standards arc not sufficienL These regulations, they
non-compliant opcra1ions 10 the NC Division of
Environmental Management (DEM). Your assistance in
notifying lhe county foresicr or the OEM of violations
will malte lhis new "non-exempt" law work. Contac1:
NC Division of Environmental Man3gcmen1,
Land Quality Secuon
59 Woodfm Place
Asheville, NC 28801
(704) 251-6208
Drawing by Rob MC$$iclc
Sprl.nq, 1990
�YOU OTTER BE THERE
Nlllnl World News Savice
"They're cu1e and cuddly. bul lhey're wild
animals, and they'll bi1e," says wildlife biologis1 Mike
Carraway. River OllcrS lllC once again making a saand in
the mountains and foothills of KatLiah's eastern slope.
Ouers have been released by b1olog1S1s mos1
rcccnlly in the Ca1awba River in Burke County. Plans
include future releases below Lake James near
Morgan1on. Oucrs were once bunted for lhe1r beautiful
fur eoais, and !hey have been absenl from Kn1uah since
lhe early I 900's.
Rcmuoduccd oners seem to be strongly
eslllblishcd in lhc Great Smoley Moun1ains. where they
have migrated over high ridges and through forests IO
slake oul new ierritones far from lhe1r original release
si1cs. As lite newly-rclcnsed ot1ers make !heir way
upsueam. 1bey wi ll pencira1e in10 01her mountain
wa1ersheds. Since Ibey are now proiecied from pell
huniers, ouers should be able to conunue !heir strong
comeback in K.aUiah·s walCrS.
Drawin& by Jomes Rhea
PROTECTING BLACK BEARS
OAK RIDGE ON TRIAL
NC SOLID WASTE BILL
N.nnl World News Savice
Nlllnl WOfld News Savice
Nllll.nl World News Scrvi<ie
On May 2, 1990 lhe NC Wildlife Resources
Commission will bold special public bearings on lhe
topic ol raising the minimum hunting limll for blaclt
bears from SO pounds IO 100 pounds. Thac will be two
hearings tba1 nigh!. one scheduled for 7:00 pm at lhe
Smokey Mountain High School in Sylva, Jackson Co.,
and anolhct at lhe same time a1 KinSIOll High School in
Lenoir, Caldwell Co.
The entire Sou1hem Appalachian black bear
population is estimaled a1 2000 bears. The number of
cubs born each year varies widely depending on lhe food
supply, bu1 averages approximately 200-300 cubs per
year. Given the legal kill of 300 bears each year and a
poaching ra1e llta1 is llto ugh1 10 equal lba1, lhe bear
population appears 10 be barely holding its own or even
declining at !his time.
Yc1 habi1a1 stresses such as loss of bard mast
production due to oak decline, damage from lite
oncoming invasion o f lhe gypsy molh, increased road
construction and use, and continued clcarcuuing promise
10 pu1 additional pressure on lhe existing black bear
population in lhc near fu1ure.
Research by wildlife biologists bas shown that
lhe average age of female bears being killed in the
moun1ains is between 3.5 and 4.6 years. The average
female docs no1 bear young until age four. For a creature
wilh a poiential hfe cxpcclllncy of 20 or more years, lltis
early age mortali1y drastically reduces reproductive
capabiluy and lltrcaiens lhe species' abilily 10 rebound
from babitn1 pressures.
There is much to be done to guaranlCC lhal lhe
black bear will forever roam lhcse mounLains. Raising
lhe minimum hunting limil for black bears 10 100
pounds is one measure lhlll is now up for deb:ue. Those
who arc willing IO speak up for lite black bear should
aucnd lhe special hearings on lhe evening of May 2.
Those who canno1 auend lite hearings can cornmunicale
lhc1r opinion to the:
NC Wildlife R~ Cornm1~~ion
S 12 N. Salisbury S1.
Raleigh, NC 27611
Renders may well remember lhe announcement
for the Hiroshima Day demonstration al Oak Ridge
(Ka1iiall Jow nal #2A). Over 700 people joined in diRc1
action io procesl lbc Oalt Ridge facili1y's manufacwring
of nuclear weapon components. Of lhe more lhan 700
demonstrators, 29 were ancsted for crossing lbc line a1
lhe galCS of lhe Y-12 plan! in a ges1ure of non-violent
confron1:11ion. Two of the 29 arrested, Bonnie Kendrick
and Kathy Brown, enlCICd a plea of "llOI guil1y• and an:
preparing for lhcir trial, which is scheduled for June 7.
The women hope their uial will successfully
ques1ion lbe morali1 of the manufac1
y
unng and
deploymem of nuclear wcnpons. They plan to focus on
lhc environmental problems associated willt bringing
these implemenis of ca1astrophic destruction into
The Staie of North Carolina approved new solid
wasie managemen1 policies a1 the las1 session or lite
General Assembly.
Legislation adopted SlalCS lltat lhe preferred
melhod for handling the swe's solid waste problems is IO
reduce waste volume al the source. Following tbal. the
nex1preferable mclhod is recycling and reuse. If malUials
caMOI be reused, then composting is lhe preferred
disposal SU'al.Cgy. The least-preferred melhods of disposal
arc ancincralion and landfill dumping.
The solid W8SIC managemen1 legislat.ion also SIClS
an objective for 25~ of the slalC's wasie IO be recycled
by 1993. Local governments lhroughoul 1he SIBIC are
required 10 institulC recycling programs by July of 1991
to help achieve this goal.
The legislation also stipulates lltal large plastic
containers will have 10 bear labeli ng indicating !heir
composition, in order to help in recycling. h bans the
sale of packag ing containing halogena1ed
chloronuorocarbons (CFC's) and polys1yrene food
containers effective Oc1ober I, 1991. II also stalCS lhai.
beginning in October 1990, used oil will noc be accepted
&1 landfills; by 1991, lead-acid b:wcrics will be forbidden:
and lh:ll, beginning in 1993, yard trash will no longer be
Sprl"'J, 1990
existence.
Kendrick and Brown will base !heir plea on the
grounds of necessily. and will bring up case histories
from the Nurcrnburg Trials. The defendants arc galhcring
evidence of Ibo radioactive and toxic dangers in lhe Oak
Ridge area. They also have cxpcn willlesses who will
verify lheir plea of lite neccssi1y for civil resis1ance.
Among the witnesses appearing will be Robert Aldridge,
who designed lbc missile delivery syslCm for lhe Triden1
11-05, bu1 is now an ardcnl anti-nuclear pcaoc activist.
Francis Anlhony Boyle, a professor of inLCmational law
and author of lhe book Defefldjng Civil RtsiJtanet Under
Inttrnaticnal Law will also take lhe Sland.
The women feel lba1 we canno1 afford to carry on
"business as usual" while industrial pollution and
weapons production lhrcaien lhe life cycles of lhe planet.
Unul the threat is stopped, !hey say, lhcre will be ever
more public ou1cry, and more trials lhal raise lhe
imponan1 quesuons of cnvironmentnl safely, communi1y
heallh, and moral responsibilily.
Anyone who i~ inLCrcslcd in rinding ou1 more
aboul 1h1S trial or wishCli to make a dona1ion to the
defense fund, please coniact:
Oak Ridge Envuonmenllll Pe:ice AllUlllCC
P.O. Box 1101
Knoxville, TN 37901.
8CCCplCd.
The solid was1e management bill also aulhoriz.es
suppon and training activity 10 help s1a1e agencies and
local governments fulrill lhe objectives of lhe new slalc
policies on solid wasLC. This will be 1mplcmcnLCd by the
NC Dcpartmenl of Environmeni. Health, and Natural
Resources and lhe Commission of Hcallh Services. II
also charges the NC Department of Economic and
Communi1y Developmen1 to assist in rinding and
developing markets for composlCd products and recycled
mmcria.ls.
Source: News/ti/tr of tht IVattr Resourcts
RtSearch lnslitutt of TM Unilitrsity <!North Carolina
�HEALING THE WHOLE SELF
These are the words of a traditional Cherokee medicine person...
Sometimes to understand something, it's necessary to
dissect it, to take it apan into pieces. Western culture does that
well. But they have become so expert with the parts that they
have forgotten how the pieces fit together as a whole.
Western medicine dissects people by seeing them as
spiritual, intellectual, emotional, and physical. But there is a unity
between those pans. If a person gets sick spiricually, and if he or
she ignores that, the imbalance will evencually show up in his or
her emotional and psychological make-up. And if that person
keeps building walls to avoid facing their problem, eventually it
will manifest itself on the physical being, where it will put the
person into such a situation that he or she can't ignore it
My grandfather used to say that what we call the common
cold isn't a sickness or a disease at all. It's the Spirit's way of
saying, "Stop! Slow down! Here's an opportunity to see what's
going on in your life."
When you have a cold, you feel too bad to go rush and run
about But if you take the time to sit down, examine your life,
and be really honest with yourself, as you come to some kind of
conclusions, that so-called "cold" or sickness will go away.
But not all sickness comes from the inside, because one
half of the world is eating the other half right now, and there's
viruses and bacteria and accidents that can happen to the body.
A part of well-being is to be spiritually strong,
psychologically and emotionally. You do that by not avoiding
things. You make peace with your mother and father, if they've
messed you over. You forgive them, and you forgive yourself
most of all, because of the bad feelings you had, because they
didn't meet your expectations, real or not real. You come to peace
with that You can come to peace with the other expectations that
have not been met in your life, and other people who turned out
to be not what you thought.
Then, if something attacks you, it's less likely to be
severe, and your recuperative powers will be much stronger.
We have been placed in this world to strengthen our spirit.
We are here to learn, to overcome, and to take responsibility for
being here. People who totally neglect their spirit, and do nothing
to carry out the purpose for which we are here are more likely to
be susceptible to those external things that attack us. They might
stop a bullet, be attacked by viruses or diseases. Of course
anybody who makes love continuously with someone who's got
AIDS is likely to get it. We still have to learn common sense, and
take care of our own selves on that basic level.
Then there's the mental part of ourselves that comes in two
pans: there's the up-front, linear/critical, intellectual mind, and
then there's the emotional part.
The linear/critical pan of our brain is very limited in its
function. Its job description is that it deals with problems. If it
doesn't have a problem, then it makes one. And 99 times out of
100, the problems that it creates are negative, because that part of
our brain only wants to solve things. The Creator gave us this
ability so we would have a better chance of survival, so we could
figure out how to keep a lion from eating us or how we were
going to survive this freezing winter. It's a gift The lion's got
his claws and teeth; we've got this conex. Solving problems is
what it does. So to be healthy, you have to present that pan of
your brain with a problem - a positive problem.
The other part of our mental self is the emotional part. This
pan contains all our emotional feelings, positive or negative. The
catch is that the linear/critical part of the brain acts as a
doorkeeper. It locks the door to bad news. It locks the door to
things it wants to avoid. If I mistreat someone, even if I know
it's not good to mistreat people and HnowT did it .wrongly, my
mind may not want to admit to that. lncidentstike thar stagnme in
my emotional mind. All the feelings that arose when other people
injured me or hun me, all the anger and frustration from incidents
that 1 have not yet resolved with myself, all of that is hidden
away in my emotional mind.
I cannot avoid those feelings, even if my linear/critical,
problem-solving brain doesn't want to hear about them. So if I
build walls around that stuff with my conscious mind, it waits
there until night-time when my defenses arc down, and then it
comes out through the back door, through my dreams.
To maintain spiritual health, resolve as many of those
things as you possibly can up front. That's hatd, but it makes it
easier if we recogniu that we are going to make mistakes in our
lives. All life is is an education. We arc here to learn from this
experience. But sometimes we punish ourselves our whole lives
for mistakes we have made.
As much as possible, we need to deal with all those
incidents and the feelings they raise consciously at the moment,
because what happens to us in our dream state is as real as what
happens in daylight, and it's just as important Deal with those
things and go on.
That is the way to be where your power is. Personal power
is when we stop and take responsibility for our own actions. We
have a tendency to blame other people for things we do or don't
do. We blame other people or events outside ourselves for most
of the things that happen to us - particularly the bad things.
Actually, most - not all, but most - of the good or bad that
happens in our life is dependent on our own level of attention and
caring. But as long as people relinquish their responsibility by
attributing events that happen in their own life to something or
someone else, then they will never have personal power. They
are giving it away.
Along with personal power go happiness, sadness, and joy
- all those things are our responsibility. They arc created
internally, not externally. My wife is not responsible for my
happiness or my sadness. rt is me. It is happening inside here.
This is where I create these responses to the circumstances of my
life.
SprLrM), 1990
I
�Most people walking around in the world are separated
from their power. Their power is far in the future, or their power
is the past dealing with regrets and pains, unfulfilled
expectations, a lack of love, or whatever else is troubling them.
The result is that, while they are right here, they have no power.
They are always ahead or they are always behind. because they
are waiting for a future opponunity that never comes, or their
energies are behind them dealing with yest.erday.
If those people had their power right here, they could deal
with things. The only place we can deal with things is in the
present. We cannot spend our lives behind or ahead. We have no
personal power if our power is not located in the present
Otherwise, life is a question of "Eat, shit, sleep, and die."
People like that are the same as one-celled creature. That kind of a
life is a waste of soil and energy. That kind of person can do
nothing.
The way of healing used by the old Cherokee medicine
men involved conjuring. Conjuring means manipulation.
"Manipulation" is a bad word in the dominant culture. You don't
say you manipulate people even if you do.
But manipulation is alright as long as it is used for the
benefit of the patient and not for one's personal benefit A good
conjurer never conjures for himself. If a medicine man conjures
for himself, avoid him, because he will manipulate a situation for
his own personal gain. If a medicine person charges you for
anything, he's profiting from the experience of another person's
suffering. Traditional native people won't have anything to do
with that kind of person, unless it's a maintenance-and-repair
doctor practicing western medicine. That's just the way those
doctors do it.
The old Cherokees used to say that the white doctors
caused disease. They knew it, because the doctors charged for
their help, and obviously they didn't wanr their patients to get
well. That was how they made their living.
There are three levels of conjuring or manipulation. People
use the elementary fonn of manipulation every day to get their
way. A man often uses bis manliness, bis male aggressiveness.
That touches primal instincts in women or children. When the
dominant male is rowdy, they have a deep programming that
prompts them to split for cover. If a woman wants to manipulate
a situation, she uses her feminine sexuality. Those are
oversimplified examples of conjuring. In actual life we do it
mucl\ more subtly.
There is a higher fonn of conjuring, and that is by using
knowledge. Understanding how things work allows one to
manipulate a situation. A lot of things that western doctors or
scientists do seem like magic to us, because we do not
comprehend the principles involved. It isn't magic to them,
because they understand how it works.
It operates in another manner as well. Everybody has
within themselves a force that I call the Physician Within. If a
healer or a conjurer has a deep understanding of people, he or she
can contact and activate the Physician Within inside their patient.
But it talces a great degree of understanding.
For example, I knew a young fellow once who fell off a
rock cliff and was badly hurt. He was carried to a bed and Jay
there, drifting in and out of consciousness.
A medicine man came and looked at him, and then came
over to us and said, "I don't think he's going to live. He's hurt
bad inside."
They called another medicine man, a really old guy. He
came over there. He talked with the first medicine man. Then he
went over there and studied the victim, looked him over. He
knew the boy well. knew his situation.
The old man leaned over and was talking to the victim for
quite some while. The young man started moving around a little
bit He moved his body, and after a while he sat up and was
looking around. He was weak, but that old man had provoked
the instinct to survive just by saying some words to him.
Spr""'J, t 990
It took me three years to find out what words the old man
had whispered to that boy. Finally the old man told me. What he
had said was, "Your best friend, Everett, is messing around with
your girlfriend. I know it. I've seen him slip in there a couple of
times, and before you die I want you to know that he's been
putting one over on you all this time."
It seems so simple when you know the secret. But that was
a powerful statement for that boy. It made him mad. The old man
understood that. He had a practical understanding of the laws of
nature. If he did not know what was said, a western doctor
would not have understood. He would have thought that the old
man had been using some form of magic.
We all have cenain requirements as human beings. We all
want warmth, we all require nurturing. It's just as imponant to us
as supper. We want that hugging, we want that gentleness. A
good healer understands these things. The better we understand
these instinctual requirements, the better we will be able to
understand other human beings, and the better we will
understand ourselves and why we do what we do.
The spiritual form of conjuring, which is the most
powerful and the hardest to explain, is when individual healers
pull their whole being together - they are not hindered by their
limitations, their human nature is not getting in the way, their
self-interest is not getting in the way, nothing is blocking their
potential - and then they arc able to hook into the power of the
whole universe, the One.
When it all comes down to equations, the answer is One there's but One, and we're a pan of that One. There is incredible
power in being able to move that energy into the patient. This
energy provokes the Physician Within to give the energy center a
boost when nothing else will. This is a direct transmission of Life
Force.
The old Chinese conception of the Tao is much like what I
call "medicine." In this sense "medicine" is something very
different from the way the western people mean it
There's yin and yang. We might be tempted to call them
"good" and "bad," but they refer to the pairing of any and all
opposite forces, whatever they are.
The two forces come together. They come close to each
other, but they never touch. One comes moves toward the center
and becomes dominant. It stays until it's fulfilled, and then it
pulls back. As it pulls back, the other one is pulled in. It's a
dance. Everything is moving. What moves that process is call~
the Tao. And the center, or the space between the two opposite
forces, is medicine.
When traditional healers study medicine, they study
everything in between the two opposite forces. Without that
action there is no life. My grandfather said, "God is the energy
that started movement Whatever started motion is God." And the
motion God started was this.
From that space in the center, we can tap into the energy of
the Whole. When we do it ceremonially, we can concentrate the
energy of a group of people on the healing process that needs to
happen. A group of people can create a powerful phenomenon
when they can stop their own personal self-indulgence, even for
one split second, and move collectively on the same issue. It
doesn't happen often anymore, but when it does, it is uplifting.
Things happen that defy the understanding of the rational mind.
There is an old saying, "Magic comes when all doubt has
been removed from the mind."
�DRUMMING
LETTERS TO KATUAH
Dear KatUah,
I was reading in the Wildlife in North Carolina magazine
about the Chestnut trees and I hadn't thought about them much,
but I think it would be nice to have some big ones around. I
saw your address in there and they said that you had an old
issue of the Ka!Uah JourNJJ, which was about the Chesmut
tree. I would like to get one if you have any more.
I live out in the country about ten miles from Statesville,
a couple of miles from the small town of Catawba. It is across
the river though in a differen1 county. Let us hope that the tree
can make a comeback.
James Ford
Editors' note: We were pleased and surprised to receive over
75 requests for the ChestllUl Issue due to that menti()n in
Wildlife in North Carolina .
Dear KanJah,
I was recently adopted into the Seneca Nation, and I'm
seeking information on the Seneca People. Their language,
dress, spirits, and everything else I can find out. I would also
like to receive information on KatUah JourNJ/ to be sent to my
fianccC who got me very enthused in researching Native
People. She enjoys collecting artifacts or anything that
resembles Indian an woric. While I helped build her collection I
became interested in the reading of the history. She is part
Indian, but I forgot the People. I am now in prison and me and
her went our separate ways before my arrest, but I have not
stopped caring for her or sending infonnation I uncover to help
her. I get out of here in 5 months, and hope the Great Spirit
will rejoin us once again. I would very much like you to send
her a subscription of your Journal as a gift from me. Please bill
me for it and I will cover the cost as soon as I can. There is a
friend on my dorm who is starting to receive your Journal, so I
will be sharing his. Please send me any information you can on
real books on the American Indian. Than.le you for your time
and help in this matter.
Sincerely,
Robert Stigleman
Dear Kazuah Journa.J,
I am writing to lei you know about the establishmen1 of a
new organization in South Carolina, the Action Research Forum.
Our aim in founding this group is to promote peace,
justice, and environmental pro1ection through research,
education, and communi1y-based action.
We are currently compiling information about effons in
the deep south to achieve greater social and economic justice , ro
end racism, and to protect the environmen1. We hope that your
organization will send us some of your recent pubhcations and
reports, and that you will add us to your mailing list so that we
may receive regular news of your work.
Jn exchange, we will spread the word as best we can about
your organii.ation through our resource listings, and we will keep
you up to date about our effons (we plan to have a newslener).
We also plan to eventually have enough funds to make donations
to organizations such as yours.
If you have any questions, please feel free to write us or ro
get in touch by phone.
We look forward to hearing from you.
Sincerely,
Bill Hall
Dear KanJah,
Recently, on a trip to Georgia, I came across an issue of
the KmUah Journal. I was very excited to find a publication
with such infonnation. Though I don't live in the area, rm
interested in the information you are compiling.
I eventually plan to move, and I may well move to the
Southern Appalachians. I am interested in self-sufficient living,
organic farming (which I am doing now), and similarly minded
people who don't worship the microwavable, plastic shrink
wrapped, computerized world.
I've enclosed money for a year's subscription and two
back issues. If you would kindly send me addresses about
organjc farming and small self-sufficient communities in the
bioregion I would be much obliged.
May the Great Spirit bless you for doing such work,
Daniel Shoag
Action Research Forum
P.O.Box 176
Starr, S.C. 29684
(803) 352-2757
Dear Kanlah,
Your statement of purpose tingled my bells, and
scanning the sample copy you sent clinched it. Now I'll go sit
in the garden and read every word of the issue. But first, here's
my SI0.00.1 want to see more.
Blue Sky
Sprlcn(}. 1990
�STONESCAPE
Dark morning tangled with the mind A labyrinth by wind designed.
But like a storm the window of the eye,
Shattered a depth beyond the will to cry.
Pale light littered the rooftops with our grief.
The wonder of it mirrored in each leaf.
We saw ourselves in shadows of a chill
Flickering the stonescape of our will.
- Sandra Fowler
.>ear Katuah,
We have been fortunate enough to receive your paper from
a friend who lives near Washington, D.C., where it is more
available than in our area.
I was so happy to see your issue on children and wished to
comment specifically on the article "Binh Power" by Lucinda
Flodin and Manha Perkins. The predominant misconception is,
in this piece and others like it, that midwives, free of the
sociological trappings of organized medicine will permit women a
more natural embrace of birth as a life changing force. It is true
that midwives often permit a couple to birth more in the setting of
their choice-what appears as untruth is that they give parents back
their power.
Birth is the completion of a circle, a psychobioecosystem if
you will, as fragile and complex as the Gaia. This circle, begun
in the embrace of conception, requires no orchestration or
observation by a 'professional", either in its beginning, or in its
completion in the act of binh. Do it yourself homebirth, as
presented by Marilyn Moran in her 1st book, entitled the same,
and in her collected birth accounts, entitled. Happy Birth Days, is
the tuest form of empowerment. It is no wonder, considering our
socially promoted birth norms (from hospital technology to
midwife at home) that the world is seeing more and more divorce
and breach of commitment. Instead of Poppa caressing Momma,
and assisting the life of their love into the world, the father is
assigned some minimal position behind mother while either a
doctor cuts, or a midwife massages the mother's genitalia.
Through the binh of our first child we experienced such
transcendental communion, such ecstacy, such fulfillment as one
in the universe. This would have been impossible should anyone
else have been present besides my husband and myself.
Midwives do not give back power by assisting binh - they
would empower by providing prenatal care and encouraging
fathers to fulfill their position as soulmate and companion in the
act of binh. True empowerment comes through accepting
complete responsibility.
I would love to see this view presented in your journal.
Marilyn Moran is a wonderful and eloquent woman, who I am
sure would appreciate the opportunity of presenting our
conflicting view - should it be your policy to provide open forum
in this way. Her address is:
Marilyn Moran
c/o The New Nativity
P.O.Box 6223
Leawood, KS. 66206
Thanks for all the wonderful work you do!
Praying for Peace,
Teresa A. Rasmussen
Nore: The editors would like to caUJion couples to be aware of
safety considerations when considering undenalcing an
unassisted birth.
Sprl.nq, 1990
The Fourth Turtle Island Bioregional
Congress (NABC JV)
will be held August 19-26, 1990
at Lake Cobbosseecontee,
near Augusta, Maine
in the Gulf of Maine Bioregion.
Faced with the developing ecological
crisis, the Congress sees its mission as
deciding whether the bioregional
movement is to become a ''visible
and viable social/political/ cultural
transformational movement" (and
creating the bioregional and
continental organizing strategies to
fulfill that goal) or to be primarily a
philosophical concept that permeates
other movements for change.
The movement does not need to
further refine its resolutions.
Rather, it is time to apply these
principles in practice in our
bioregions and across the continent.
People from the Karuah Province
will be attending the NABC IV, so
please contact the Katuah journal
(Box 638; Leicester, NC; KatU.ah
Province 28748) if you are going, so
that we may coordinate
transportation and consider how we
will represent our region at the
Congress.
Mail Congress queries or registrations
to:
Turtle Island Bioregional Congress
Gulf of Maine Books
61 Maine St.
St. Brunswick, ME
Gulf of Maine Bioregion 04011
Places for the Congress are going
quickly, so register immediately, if
you are interested in attending this
important event. Registration is $175
for adults, $100 for children.
�ENVIRONMENT-AL PHOTOS
WOMEN'S INTERNATIONAL
LEAGUE FOR PEACE AND FREEDOM
The Spirit of the Wild
James Rhea's artwork that was the logo
for the "Restoring Biodiversity in the Southern
Appalachians" conference and the cover of Issue
25 of the KatUah Journal. is now available to all
as conference posters and T -Shirts.
The posters are beautiful, four-color 11 .. x
17" renditions of the native species portrait with
conference information below and are available
for $2.00.
The T-shins are heavy-d uty, all-conon,
silkscreened by Ridgerunner Naturals. Only
large and extra-large sizes remain. They are
available for $10.50.
Prices include postage. NC residents
please add 5% sales tax.
All proceeds from the sale of 1hese i1ems
will suppon rescue actions for native habitat in
the Southern Appalachian forest.
Order from: KRLRNU
Box 282; Sylva, NC
Katuah Province 28789
The Womens International League for Peace
and Freedom (WILPF) is 75 years old this year.
The group was organized in 1915 at the Hague,
Netherlands. It has been an interracial
organization throughout its history.
The League came about when more than
1,000 Women's Suffragist leaders from 12 nations
met at the Hague to mount a campaign to abolish
war. Jane Addams of the U.S. chaired that
Congress. The participants chose the name
'Women's International League for Peace and
Freedom' and resolved to work to end intervention,
promote disarmament, negotiate regional conflicts,
and work for peace and freedom by non-violent
means.
Those resolutions and our commitment to
undoing racism as an influence in our society still
form the basis of the programs of WILPF.
The Asheville Branch of WILPF meets for a
pot luck lunch on the third Saturday of each
month at 12:00 noon at the Friends Meeting House;
227 Edgewood Rd. (off Merrimon Ave). Join with
us.
For further information call Dorothy (704)
298-9082, Brita (704) 667-0287, or Mary Kay (704)
667-04630.
SEE "EVENTS" for details a bou t WILPF's?Sth
BIRTHDAY FUNDRAISER on APRIL 71
The Appalachian Environmental Arts
Center is issuing a call for environmental
photography to be entered in an Eanh Day
photography exhibit to open in Greeneville, SC
on April 22, 1990.
The exhibit is intended to bring attention
to abuses of the natural world as well as to
celebra1e !he environment
Complete details on photo categories and
entrance procedures may be oblained by writing
Gil Leebrick at !he Appalachian Environmental
Arts Ce nter; Drawer 580; Highlands, NC
28741 or calling (704) 526-4303.
THE BURNING QUESTION
...AND JUST WHAT IS A
YAPI??
A YAPI (Youth Advocating Planetary
Improvement) is a species of concerned and
aware high school student committed to making
beneficial changes on the planet.
The idea began in Highlands, NC. where
the Y API's have organized and publish their
own newspaper, Reflections, for others of their
ki nd. They stand for world peace, the
environment, and an end to world hunger.
Y API supporters or individual Y APl's
wishing to stan a new chapter can contact the
group at this address:
Youth Advocating Plane1ary Improvement
Box 2136
Highlands, NC
Katuah Province 28741
MYLES HORTON MEMORIAL
t!lti11ae .,4(11p1111e/11re
ul
Jler/111"1111 t!li11k
74 EAST OESTMJT SmEET
ASHEVIU.E. NC 29801
70t·251MIOIG
EU.EN Hlf'IES, M.Ac.. ~ M,
UC. .MU'UNCTURlST
HUMMINGBIRD
The career of Myles Horton, Jong-lime
radical activist and co-founder of the Highlander
Research and Education Center, ended with his
death early this year. Myles was well-known
nationally as well as regionally for his work in
the causes of labor organizing and civil rights.
Friends and admirers of Myles Horton will
gather at Highlander early in May for a memorial
service dedicated to his memory.
Any who arc interested in attending the
event may call Alissa Keny-Guyer at (615)
933-3443 for details.
Bulk I terbs, Spices, & Grains
Vitamins & Supplcnwn1s lf?!~faw
WhC<ll. Sall & Yeas1-Frf'C
1-cxxfs
Dair} Subs11tu1cs
I lair & Skin care
Natural Food Store
&Deli
160 Bl'Olldway
Asheville, NC 28801
Wher'9 BroedWlly 11*ts
Mlrrlmon Ave• ~240
OPEN 7 DAYS A WEEK
Monday·Slllurd.y: 9 am·8pm
Sunday: 1pm-Spm
(704) ZSS.785&
_,
f]\iagei 'JWtt~r 'Natyr<\l~
130 N. Main Street
Waynesville. NC 28786 (704) 456-3003
'Tht' t\ft'';ffl';:
S~~~
Oldl'SI & Ull<WSI
N111urc11 FoocLs Gmn•n(
704-264-5220
200 W. Klng St. Boone, NC
3 Bloclts from Campus
SprincJ. l 990
�€V€0t'S
18-2 1
BLACK MOUNTAIN, NC
The Black Mountain Festival.
Traditional and folk music weekend with Tim
and Molly O'Brien, Ethel Kathy Austin (black
vocal), Liz Carroll (fiddle) wilh guitarist Daithi
Sprouce, Figgy Duff, Harry and the Cajuns,
The Buzzard Rock String Band, Summe.r
Puppetry Caravan, more. Ans and crafts
festival, 5/21-24; contemporary and international
music weekend, 5!25-Zl (see lhose dates). Cost:
$12/day on weekends (vehicle camping $5
extra); $40 for weekend w/ tent camping or
bunks; $5/day Mon.-Thurs. For more info;
Grey Eagle and Friends; Box 216; Black
Mountain, NC 28711.
MARCH
WESSER, NC
Nanl.3hala lnlCmalional River Rally. Paddlers
from the Soviet Union and Othct countries will compete.
Sponsored by Nanlllhala Outdoor Center. Call fOC' dclails:
(7().1) 488·217S.
I S-26
17
ASHEVILLE, NC
Shadow puppet workshop and demonsll'ation
for children 7 and up with Hobie Ford and the Goldenrod
Puppeis. 10:30-11:30. Free.
22-23
BROWNS SUMMIT, NC
Lex Mathews Conference on Theology and
EnvironmenL Keynote: Thomas Berry. $25. Call The
LMd Stewardship Council (919) 821-4391.
19
GREAT SMOKIES PARK
"Forests and Trees of the Smokies." Visiting
lhe various forest associations of the Great Smokies.
S25. Sec 4/21.
2A
ARDEN, NC
"Bringing A Course in Miroclts into
Application," workshop with Aliana Scurlock at Unity
Center of Arden. 10 am • 4 pm. $65. Write: Dr. Frank
Trombcua; 671 Balsam Rd.; Hendersonville. NC 28739.
25-27
25
SWANNNANOA, NC
Willaru Huayu, lncan spiruual messenger
from Cuzco, Peru, will speak on lncan prophecy and
spirituality at The Earth Center; 302 Old Fellowship
Rd.; Swannanoo, NC 28776 (7().1) 298-3935.
28
Brevard, j\IC
The Traveling Ecological Road Show
featuring lhe YAPl's, hjgb school students for the
environment, at Brevard Episcopal Chun:b, 6:30 pm. For
information, call: (7().1) 526-92482.
21-22
GREAT SMOKIES PARK
"Wilderness Wildflowers.• Two-day
instructional wildflower identilicat.ion. Easy 8-milc hike,
camping. $50. Coniact Smoky Mountain Field School;
University of Tennessee Non.Credit Programs; 2016
Lake Ave.; Knoxville, TN 37996 (800) 284-8885.
APRIL 22 IS EARTH DA y THROUGHOlJf
THE KATUAH PROVINCE· SEE SPECIAL
PULL-OUT SECTION, PAGE 15, FOR DETAILS
APRIL
7
JOHNSON CITY, TN
"Wizard of the Wind," an environmental
fairytale, and shadow puppet workshop on dental care.
Museum BClmission fee. For info, call: (615)928-6508.
7
ASHEV ILL E, NC
Fundraiscr Concert fOC' International League
fOC' Peace and Freedom with David Wilcox. Joe and Karen
Holbert, Womansong. Jubilee Center. S7. Call (7().1)
298-9082.
HOT S PRINGS, NC
"Daily Life as Spiritual Practice," four-day
Zen retreat wilh Cheri Huber. Sl60. For more info,
write: Southern Channa Retreat Center. Rt. I, Box
34-H; Hot Springs, NC 28743.
23
ASHEVILLE, NC
The Tra veling Ecologicnl Road Show
featuring lhc YAPl's, high school students for lhc
environment.. at lhe Asheville School. For info, call
Evereu Gourley (7().1) 254-6345.
TUXEDO, NC
"National Forest Service Reform The Time l s Now!" Randal OToole, J eff
DeBonis, David Wilcove, Leon Minckler, Ned
Fritz, panels, field trips. Camp Green Cove.
Registration; $10. Meals and lodgi ng; $49. For
more info, call Western North Carolina AUiance.
(704) 258-8737.
2.S-27
BLACK MOUNTAIN, NC
Block Mountain Festival contin ues!
Contemporary and international music with Leon
Redbone, Ephlat Mujuru (mbira player from Zimbabwe),
Aor de Gana (Latin band), Lucy Blue Tremblay, Stark
Raven wilh lhe Twister Sisters (folk rock), White Boys
in Trouble, Goldenrod Puppets, more. See 5/18-20.
26-28
MADISON, VA
"Woman/Earlh/Spiri1 • gathering on
feminine spirituality. $210. For info, contaec Sevenoaks
Pathwork Center. RL I, Box 86; Ma<lison, VA 22727
(703) 948-6554.
MAY
JUNE
4..S
17-22
HELEN, GA
"The River Cane Rendezvous," the
Eastern Eanh Skills Gathering for 1990. Jim
Riggs (wilderness skills advisor for Cla11 of the
Cave Bear), Darry Wood, Snow Bear, Steve
Wans, Scott Jones, Eva Bigwitch, and Eddie
Bushyhead and other practitioners of aboriginal
ans will teach flintknapping, firemaking, plant
lore, native hide-1anning, split cane basketry,
primitive weapons and tools, and more.
Pre-rcgis1er: $125. Contact Bob Slack; Unicoi
State Parle, Helen, GA 30545 (404) 878-2201.
Sprlnq, 1990
5
FRENCH BROAD WATERS HED
Clean Streams Day • clean-up effons
throughout lhe French Brood River wniershcd. For info:
Transylvania Co.· Rich Fry (7().1) 884-3156
Henderson Co. · Jim Volk (7().1) 684-1423
Buncombe Co. ·Quality Forward (7().1) 254-1 TI6
Madison Co.· Jane Morgan (7().1) 689-5974
1·3
HOT SPRINGS, NC
"Non-Duality and Social Awareness"
workshop wilh Catherine Ingram. WOC'kfog for social
change while living in an understanding of non-duality.
SIOO. Southern Dharma Retreat Center. See 4/4-8.
5
GREAT SMOKIES PARK
"Geologic Evoluuon of the Great Smokies.•
Learn the language of the rock record to lnlCC the history
of the Smokies from one billion years ago. Dr. Don
Byerly, instruct0r. $25. See 4/21.
10
ASHEVILL E, NC
Matthew Fox of Lhc Center for Creation
Spirituality to spcalc ot Jubilee Center, 46 Wall SL. For
more info, call: 252-5335.
Drawin& by Susan Adam
NOTE: Tlie Founh North American Bioregional
Congress (NABC N) will be held August
19-26, 1990 at Lake Cobbosseecontee in the
Gulf of Maine Bioregion. Those who want to
attend should register immediately, as space is
filling up fast. See page 27 for details.
J{.Qt.Ucih Journot JXlCJll 29 •
�SUMMER
CAMP,
July
9th
thru
20th.
EnVironmeoaal ICtivitica sbated with die Eanh, plus
swimming, hilciq, bones, locs or run. Send
brochure to: Cllnp Wildlirc in the Meadow; lobo
IDd Dory Brown; RL l, Box 184-B; Hot Springs,
NC28743.
ror
DREAM TABLE GROUP on Western Carolina
University campus. Cullowhee, NC. Next meetings
Jn.2, 3/l9, 4/S. For more infomwlon, call Joyce
Prcwiu al (704) 293-5403.
RA WKWIND
RENEW AL
JERUSALEM ARTICHOKES (Sunroots)
organically grown • to eat or as seed tubers for
spring. contact Sicvco Knopp; S06 Menimon Ave.;
Asheville, NC 23g04 (704) 2S8-2S86 or (704)
682-3573.
EARTH
CO-OPERATIVB • g7 8Cre primitive rweat IDd
working community rarm in northern Alabama
mountains, j ust 1 lS miles nonhwest or ~ta.
Classes on alternative lifestyles and Nauvc
American philosophies. Earlh Renewal gatherings
planned on a quancrty basis. Facilities availiible for
private organizational use. For craft catalog or
schedule of events, call (20S} 635-6304.
SPIRITUAL PERSONAL ADVICE. Correspond
with your Native Gnndfather. All questions
addressed Crom Medicine Pctspcctivc. No charge
ever. SASE with teuer to: Blue Sky; Box S387;
Largo, Fla. 34649.
ADVENTIJRES FOR EVERYONE· Backpacking,
canoeing llama ltddting in the NC mountains, SC
barrier ~lands. Congaree Swamp. Families wi!11
young children and seniors wclcoc_ne • ~ w~
cany your gear. For moce informatson wnte: Magitt
TrUs; P.O . Box 6876; Columbia, SC 29Ui0.
MIND MAPPING • on-going classes in wriuen
ICChniquc integrating right and lei\ hemispheres Of
the brain. Groups and organizations welcomed. Call
Catherine Faherty at (704) 298-0077.
BIODYNAMICALL Y GROWN Corn seed.
Mi.n i-pops to giant fallers. Varieties for no-till
without herbicides , and for compost rather lhan salt
fertilization. For caialog plcau send SASE to:
Union Agricultural Institute, Rt. 4 Box 463S,
Blairsville, GA 30Sl 2.
WOODSCRAFT • Seeking to correspond with
persons interested in primitive woodscraft s~ills
such as, bow/drill rirc-making, t rackang,
snarc/deadraJ I trapping, cic. Have auended Tom
Brown's basic class. l.T. Garrison; RL 4, Box 667;
Spring City, TN 373g1.
ORGANIC HONEY · Tulip Poplar, Sowwood and
Wildflower. From Palrick County, Virginia. For a
4-oz. sample of out premium sourwood and our
catalog, send $4 to: Wade Buckholts cl Megan
Phillips; Route 2, Box 24g; Stuart, VA 24171.
(703) 694-4S71
I AM LOOKING FOR A POSITION with an
environmental awareness/action organization in
Asheville or neaiby. Prefer pan-time, beginning In
summer or fall 1990. Please contact laneicc Ray;
RL I , Box 1gg.J; Quincy, FL 323S l (904)
442-6474.
CREATION SOAP- hand-crafled herl>al soaps from
the Blue Ridge Mountains. Rose IDd lavender soaps,
moisturizing bar, shampoo/conditionct bar. Contact
Anna: RL 1, Box 278; Blowing Rocle, NC 2860S
(704) 262-2321.
YOGA FOR AU. AGES- Ongoing classes in the
Asheville area, workshops for groups, and private
sessions. Give yourself the gin or wellness and
peace. For more infonnation call Bonnie Kelly
(704) 254-869g,
WHITE CANVAS MATERI AL • 42 yards of 12 oz.
unused canvas, 6 ft. wide. Enough ror a full-size tipi
or very large tenL Cost $380. Wilt sell for $220.
(704) 29g.7639, Asheville.
SEERSUCKER BABY SUNG, with colonul beads
auachcd for baby's tccthing pleasure securely nestles
newborn through young child. For immediate
delivery, send $ 12.00 and parental shin size (S·XL)
to COZY CRADLES; P.O. Box 514; Tahlequah,
OK 74465.
SKYLAND • tog on lO lhe computer bulletin boanl
of the Smokies. Networking, plus news on the
environment, nature photography, games, computer
utilities, much more. Coniact Michael Havelin,
sySOp, (704) 254-6700.
MOUNTAIN DULCIMERS • made of black
walnut, red cherry, or maple. Tops available in
wormy chestnut, butternut. sweetgum, sassafras.
western cedar and other woods. Contael: Miu
Dulcimer Company; RL 2, Box 288; Blountville,
TN 37617 (615) 323-8489.
MlNl-FARM with beautiful mountain views. IS
acres: tn. woods, ln. fenced pastures. Modem
2-story Log House. 45 min. to Asheville. Please
contact: Pat Palmer: 409 N. Trade SL; Tryon, NC
28782.
90 ACRE MOUNTAIN PARADISE • We arc
seeking environmentally conscious buyers lO share
and help protect a unique cl beautiful ttact of land.
Call (704) 258-2586 or (704) 682-3S73.
RHYTHM ALIVE • Handcrafted African-style
Drums, workshops, learning iapcs, drum bags • and
.
accessories. Please send SASE to Rhythm Alive!;
SS Phenix Cove Rd.; Weaverville, NC 28787 (704)
645-3911.
NEW AGE COMMUNITY FORMING on 57 acres
of land. Located on sacred Cherokee Stone
Mountain. Visions of healing the earth cl our
children. Contact Sue Ann Ritter; Rt 2, Box 314;
Vilas, NC 28692.
CONSCIOUS COUPLE cl infant, wish to
lcam/wolt on organic £arm for housing + stipend
OR Clrelake a ~dence on acreage. Very comrniled
and sincere. Contacc Dan & Bast> Umberger; 347
Sinclair Ave. N.E.; Atlanta, GA 30307 (404)
Sll-2971.
VEGETA.RIA.N
MASTERPIECES •
tacto-vegetarian cookbook designed to provide
recipes for Slandard rare as well as gourmet dishes.
Over 300 recipes. Spiral bound, 403 pp. $ 14.9S ppd
from: 2122 Forest Dr.; Owloltc, NC 28211.
ENVIRONMENTALLY SENSITIVE LANDSCAPING SERVICE • Lawn maintenance, trees,
shrubs, nowc.cs cl edibles. Organic. Patrick Clark,
254-8116.
NATURAL CHILDBIRTH CLASSES specializing
in the Bradley Method. Classes are small. and
include nutrition physiology, consumcnsm,
parenting skills, and relaxation and labor suPP?"'
techniques. For mon:: infonnation cal~ or wme
Maggie Sachs; 808 Florida Ave.; Bnstol. TN
37620. (6 lS) 764-2374.
ASTROLOGICAL CHART with aspect grid and
key to astrological symbols. Send SIO, SASE, and
birthdate (mo/day/yr), binhlime (00:00 AM/PM},
and birthplace (city, state} to Sw Charts; P .0. Box
18205; Asheville, NC 28814.
NEW AGE GROUP forming. Emphasis on spirit
and out coMection to Mother Earth, visualizing
positive growth and nurturing. Contact: Theresa
Carlson; 7501 Rule Rd.; Knoxville, Tiii 37920.
MOCCASINS, handcrafted of clkhide in the
traditional Plains Indian style. Water-resistant,
rcsoleable. and rugged - great for hiking! Children's
and infant sizes available. Contact: Pauick Clark;
Earth Dance Moccasins; Box 931; Asheville, NC
28802 (704) 254-8116.
RECYCLED PAPER! • Directory of products
sources for the southeast. Suggested donation S 1.00
to Western North Carolina Alliance, PO Box
18087, Asheville, NC 28814 (704) 258-8737.
WEBWORKING is free. Send submissions to:
Drawing by Rob M~slclt
KotUah Journal
P.O. Box 638
Leicester. NC
K:uUah Province 28748
Sprl.nq, t 990
�The KatUah Journal wan rs to communicate your thoughrs and
feelings to the other people in the bioregional province. Send them
to us as letters, poems, stories, articles. drawing~ . or phowgraphs,
etc. Please send your conrriburiollS to 1LS at: Kattiah Journal; P. 0 .
Box 638, Leicester, NC; Kattiah ProvirLCe 28748.
Issue 28 of Lhe Karuah Journal (Summer, '90) will take up
the topic of "Carrying Capacity" and the burgeoning impact of the
human presence and human technology in the mountains. lf we are
to continue after the last industrial smoke-cloud and past the end of
real estate, we have to apply this important ecological principle to
our own selves.
Articles deadline: April 25 - Editorial meeting: May 12 Layout: June 2 until...
"Water ls Life" is a principle with which we are all familiar.
Issue 29 of the Kat"'1h Journal will concern itself with water and
watersheds in the Southern Appalachians - the blessing of water,
how it affecLs the lives of all of us who live here, and what we can
do to protect iL
BACK ISSUES OF KATUAH JOURNAL AVAILABLE
ISSUE THREE · SPRINO 1984
Sustainable Agncultutc - Sunnowcrs • Human
lmpacl on the ForcJI · Children.I' Educalion
Veronica Nicholu:Woman in Polilics • Liule
People • Medicine Allies
ISSUE FOUR · SUMMER 1984
W11cr Drum Wa1er Quali1y . Kudzu - Solar
Eclipse • Clcucutung • irout • Ooing io W11a
Ram Pumps · Microhydro · Poems: Bennie
Lee Sinclair. Jim W aync Millu
ISSUE AVE · FALL 1984
Harvest • Old Ways in Cherokee • Oinseog •
Nuclear Wu1c • Our Celtic Heritage •
Biorcgionalism: Past, Present. and Furure •
John Wilno1y • Healing Darkness • Politics of
Participation
ISSUE SIX · WINTER t984-8S
Winiu Solslice Earth Ceremony • Honcpasturc
Rivu • Conilng of the Light • Log Cabin
Rooca • Mountain Agricullurc: The Righi Crop
• William Taylor . The Furureoflhc Forest
ISSUE SEVEN · SPRINO 1985
Suslllnlblc Economics • Hot Springs - Worker
Ownenhip • The Orcat llconomy • Self Help
Credit Union • Wild Turkey • RcspoNiblc
Investing • Working m the Web of Life
ISSUE EIOHT · SUMMER 198S
Celebration: A Way of Life • Ka1l1ah 18.000
Years Ago • Sacred SilU • Folk Arts in lhc
Schools • Sun Cycle/Moon Cycle • Poems:
Hilda Downer · Cherokee HeriLage Center·
Who Owns Appalachia?
ISSUE NlNE · FALL 1985
The Waldee Forest • The Trees Spcalr.
Migrallna Forais • Horse Logging • Starting a
Tree Crop • Urben Trca • Al:«n Bread - Myth
Time
ISSUE TEN . WINTER 1985-86
Kate Rogers • Circles of Stone • internal
Mylhmaking • Holistic Healing on Trial ·
Poems: Sieve K.nauth • Mythic Places • The
Uk1cna·s Talc • Crystal Magic •
"Drcamspcaking.
ISSUE EIOIITEEN . Winier 1987-88
Vernacular ArchilCCrure . Dreams in Wood and
Stone • Mountain Home • Earth Energies •
Earth.Sheltered Living • Membrane Houses Brush Shelter • Poems: Oc1obu DMSk • Oood
Medicine: "Shcl1cr"
ISSUE TWENTY-THREE - Spring. 1989
Pisgah Village • Planet Art • Orecn Chy •
Poplar Appeal • "Clear Sky" • •A New Earlh"
Black Swan • Wild Lovdy Days • Reviews:
Sacred Land Sacred Sex, Ice Age • Poem:
"Sudden Tendrils"
ISSUE ELEVEN · SPRJ.NO 1986
Community Planning • Ci1ies and the
'Biorcg1onal Vision • Recycling - Community
Olldcrun&· Floyd County, VA • Ouobol •
Two Bioregional Views • Nuclear Supplcment
Fo.Uue Oames · Good Medicine: Visions
ISSUE NINETEEN · Spring, 1988
Pcrelandta Carden · Spring Tonics - Blueberries
WildOo wCT Oarden.s • Oranny Herbalis1 •
Rower Eucnces • "The Origin or the Animals;
SIOry • Good Medicine: "Power'" - Be A Tree
ISSUE TWENTY-FOUR · Summer. '89
Deep Lis1ening · Life in Aiomic City . Direct
Aclionl · Tree of Peace • Community Building
Peacemakers • Elhnic Survival • Pairing
PTOp:t • "Baulesong" - Crowing Peace ill
Cllltures · Review: TMCMUceOJtd IN Blode
ISSUE THIRTEEN · Fall 1986
Ccniu For Awakening • Elizabeth Callari • A
Ocnllc Dealh • Hospice • Ernest Morgan •
Dealing Creatively with Death • Home Burial
Box • The Wah • The Raven Mocker •
Woodslorc and Wildwoods Wisdom - Oood
Medicine: 'Tlic Sweal Lodge
lSSUE FOURTEEN · Winter 1986-87
Uoyd Carl Owle • BoogCTS and Mummen • All
Species Day • Cabin Fever Univenity •
Homeless in Kalolah • Homemade Hot Water
Siovemaker's Narrative • Oood Medicine:
lnu:rspccies Communication
ISSUE TWENTY · Summer. 19&&
Prcsctve Appalachian Wildcmcss . Highlands
of Roan • Celo Community • Land Trust •
Arthur Morgan School • Zoning Issue - 'The
Rid8c" • Farmers and the Farm Bill • Oood
Medicine: "Land" • Acid Rain • Duke's Power
Play • Cherokee Microhydro Project
ISSUE TWENTY.ONE · Fall. 1988
Chcs1nuis: A Natural History • Restoring the
Chestnut · "Poem of Preservation and Praise"
Continuing the Quest • Forats and Wildlife
Chestnuts in Regional Diel - Chestnut
Resources - Herl> Note • Oood Medicine:
"Changes lO Come" · Review: Where ugmd.s
Uve
ISSUE AFT'EEN · Spring 1987
Coverleu • Woman Forester • Susie McMalw\
Midwife • Allemativc Contraception •
Biosexualily • Bioregionalism and Women •
Cood Medicine: Malri.vchal Culture · Pearl
ISSUE SlXTE.llN - Summer 1987
Helen Waite • Poem: VisioN in a Oarden •
Vision Quest • Firll Flow • Initiation •
Leaming in lhe Wilderness • Chcrokeea
Olallengc . "Valuing Trca"
~UAttJOURNAL
For more info: call Rob Messick at (704) 754-6097
Name
City
Regular Membership........ $10/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
Area Code
Spr LrMJ, 1990
State
Enclosed is$
to give
this effort an exrra bOost
Zip
I can be a local contact
person for my area
Phone Number
..
".,
....
lSSUllTWENTY..SDC- WINTER. 1989·'90
Coming of Age in the E<iotoic Eta • Kids
Saving Rainforest - Kids Tree.cycling CornpMy
• Conllict Resolution • Developing the Crcativ&
Spirit • Dinh Power • Dinh Bonding • The
Magic of Puppetry • Home Schooling • Narnint
Ceremony • Mother Earth's Classroom •
Oatdening for Childrcra
ISSUE TWENTY-TWO · Winter, '&&-89
Olobal Warming • f'tre This Time • Thomas
Betry on "Bioregions" • Eanh Excteisc • Kor6
Loy McWhirw • An Abundance of Emptiness
LETS • Chroniclea of Floyd • Oury Wood
The Bear Clan
Box 638; Leicester, NC; KatUah Province
Address
ISSUE TWENTY -FIVE • F.All., 1989
The Orcat Forest . Restoring Old OroWlh •
Regional Planning - Timber - Forest Roads
Poem: "Sparrow Hawk" - A Place for Bean
"There Fell the Rain Healing" · Eastern
Panther • Oak Decline • People and Habitat
Wild Sanctuaries · BllUI" Fair
28748
Back Issues
Issue # _ @ $2.50 = $_ _
Issue# _ _@ $2.50 = $ _ _
lssue# _@$2.50= $ _ _ ·
Issue#_@ $2.50 = $ _ _
Issue# _ _@ $2.50 = $_ _
Complete Set (3-11, 13-16,
18-26)
@ $40.00 = $_ _
postage paid
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 27, Spring 1990
Description
An account of the resource
The twenty-seventh issue of the <em>Katúah Journal</em> focuses on holistic healing: personal and planetary. Authors and artists in this issue include: Richard Lowenthal, David Wheeler, Sam Gray, Doug Aldridge, Rob Messick, Stephen Wing, Lisa Sarasohn, Snow Bear, James Rhea, Kim Sandland, Sandra Fowler, and Susan Adam. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1990
Table Of Contents
A list of subunits of the resource.
Personal and Planetary Transformation: A Holistic Model of Healing by Richard Lowenthal.......1<br /><br />The Healing Power by David Wheeler.......4<br /><br />Peace to Their Ashes by Sam Gray.......6<br /><br />Healing in Katúah by Doug Aldridge........9<br /><br />"When Left to Grow": A Poem by Rob Messick.......10<br /><br />"Calling to the Ancestors, Calling Our Relations": Poems by Stephen Wing........11<br /><br />The Belly by Lisa Sarasohn.......12<br /><br />EARTH DAY 1990!!: A special pull-out supplement.......15<br /><br />Food From the Ancient Forest by Snow Bear.......19<br /><br />Natural World News.......20<br /><br />Good Medicine.......24<br /><br />Drumming: Letters to Katúah Journal.......26<br /><br />Events.......29<br /><br />Webworking.......30<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee mythology
Holistic medicine
Health resorts--Appalachian Region, Southern
Alternative medicine--North Carolina, Western
Mind and body
Wild plants, edible--Appalachian Region, Southern
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Black Bears
Cherokees
Ecological Peril
Education
Electric Power Companies
Folklore and Ceremony
Forest Issues
Good Medicine
Habitat
Hazardous Chemicals
Health
Katúah
Plants and Herbs
Poems
Radioactive Waste
Reading Resources
Recycling
Stories
Turtle Island
Western North Carolina Alliance
Women's Issues
-
https://omeka.library.appstate.edu/files/original/e8b264ef4ec25f6e96204d3ae515c995.pdf
da3b1c41e52d67bec48c8df227746edd
PDF Text
Text
/-�
�UAWURNAL
P.O. Box 638 Leicester, NC Katuah Province 28748
Postage Paid
Bulk Mall
Permit #18
Leicester, NC
28748
�FromMountains to the Sea
uy uafMyczack........................•....•
1
Profile of a Southern Appalachian Watershed:
The Little Tennessee River
(An Interview with Dr. William Md.amcy)
rtcortkd by David Whttlu.....................3
Freshwater Canaries: The Spotfin Chub
b y William Mclarney.........••.•.........•..5
Mudwatch and Fmoount: The Environmental
Survey of the Little Tennessee
6
by William McLarnq.......................••
Headwaters Ecology and Blgh Quality Habitat
by Mary Kelly.........................•.••....?
"It All Comes Down to Water Quality"
by Mitlit Buchanan............................8
Water Power: Ac.tion for Aquatic Habitats.... IO
Dawn Watchers
uySncw Bear ................................ 11
Adventures on the River
uy uaf Myaack.............................12
Accessory toMurder: Watts Bar Lake and the
Public Trust
uy LeafMyczadr........•.........•......••...14
Poem: "Country S10re"
by Witliam MU/u...••.......•........•......14
The Nonh Shore Road: Environment or
Development in the Great Smokies
by Pmrick Clark..............................15
The Long Branch Composting Toilet
by Paul Gallimore ..•...............•.....•... 11
GoodMedicine: The Long Human Being....18
Katuah Sells Out!!
by Bud Young and Rodney Webb............ 19
Watershed Map of the Kauiah Province......20
Namral World News. ...........................22
Green Spirits: Karuah Rains
by Lte Barnts................................26
Off the Grid
uy Jim lloustr ...............................21
Drumming (Letters (O Katuah) .................28
Early Warning: The Gypsy Moth ls Coming!
uy Ed lytwack..•......•....•............•...30
Poem: "Unbound"
by Gaston Siniard............•........••.....31
Events.............................................36
Webworking.....................................38
TaUMint.u, 1990
FROM MOUNTAINS TO THE SEA
by LeafMyczack
It begins as dense, moist clouds riding
the prevailing winds 11p from the Gulf of
Mex.ico. Meeting the Corest updrafts from the
AppalachianMountains, the clouds release their
wet cargo over the rich forest below. The rain
drips to the ground through the leafy canopy,
seeps into the dark soil, gathers, and begins to
triclcJe down the mountain slopes. Ct is here
where the River is born. SmaJJ riwlets become
streams, splashing and tumbling down rock
strewn beds. When enough of these feeder
streams converge, creeks form, and Lhey in rum
•
receive additional aibutaries.
From the slopes of the old mountains of
Kanlah, the growing rivers bring their watery
gifis 10 the valley lands. But rivers do not lend
themselves to arbitrary beginnings. The health
of a river is the culmination of an ongoing,
cyclical process. The health of rivers depends
on atmospheric as well as ground conditions.
Sulfates, nitrates, and toxic gases are washed to
eanh in the form of acid rain. Here the
contaminated water combines with herbicide
residues used by forest abusers and with din
paniclcs from bulldozed land. The first stream
f ormed is already poisoned. Add industrial
chemicals, silt from road construction, salt
fertilizers, utility company herbicides, raw
sewage, and the result is a river much
diminished in itS capacity 10 suppon life. Even
before the rivers leave the Appalachian foothills,
their health is often severely compromised.
Most humans have forgouen that we arc
dependent on the interplay of all life. We think
we can clear the forest without harming the
river, or that we can diny the atmosphere
without harming the forest. Even when
confronted with historical evidence of
environmental impact, ecologically destructive
patterns continue unabated, especially when
there is money involved. Greed seems to be the
engine of destruction. Cut, rape, slash - "How
much money are we making?"
Rivers, in order to be healthy, must have
a healthy watershed. The atmosphere and the
ground must be clean in order to maintain the
aquatic environment. To protect the life of the
river, steep slopes musr be closed to logging
and development. The less roads, the better, for
roads only promote the migration of ecologically
abusive people and materials. Rivers are
intended to be pathways for rich organic
nutrients leached from the mountain slopes to
feed the diverse aquatic communities living in
the estuaries. Damming rivers inhibits this
cycle. In place of nutrients, rivers now carry
water-soluble toxins that are deposited in delta
and estuarine habitats.
This Katuah region, sacred in all its
biodiversity, is in great danger. The forest ones
and the river ones call out for help. The scream
of pain is almost constant among them. But their
voices are not going unheard. Joining these
voices are human voices - Lhe voices of
caretakers, poets, Earth defenders • aU
advocaLing a respect for all of'life.
Ycs, brothers and sisters, trees and rivers
do have rights Lo life and good health. Let us
sing and dance to life in aJJ its many forms. The
dance of life must supersede the chant of death,
for without our relatives we are diminished in
spirit, mind, and body. It is not a political
struggle we are engaged in, but a spiritual quest
to find the wellsprings of our soul. Listen
closely, and you will hear great wisdom from
Karuah. Be creative with your work and your
life. for these are your honor song.
- illustration by Cielo
(canlinucd p, 12)
XAtuah Journot � t
���������������������������������������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <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 29, Fall/Winter 1990
Description
An account of the resource
The twenty-ninth issue of the<em> Katúah Journal</em> focuses on water quality: the Little Tennessee River watershed; Watts Bar Lake; development in the Great Smokies; and solar composting toilets. Authors and artists in this issue include: Leaf Myczack, David Wheeler, William McLarney, Mary Kelly, Millie Buchanan, Snow Bear, William Miller, Patrick Clark, Paul Gallimore, Buck Young, Rodney Webb, Lee Barnes, Jim Houser, Ed Lytwack, Gaston Siniard, Rob Messick, Bob Clark, Marnie Muller, Marlene Mountain, and Susan Adam. <br /><br /><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1990
Table Of Contents
A list of subunits of the resource.
From Mountains to the Sea by Leaf Myczack.......1<br /><br />Profile of a Southern Appalachian Watershed: The Little Tennessee River (An Interview with Dr. William McLarney), recorded by David Wheeler.......3<br /><br />Freshwater Canaries: The Spotfin Chub by William McLarney.......5<br /><br />Mudwatch and Fincount: The Environmental Survey of the Little Tennessee by William McLarney.......6<br /><br />Headwaters Ecology and High Quality Habitat by Mary Kelly.......7<br /><br />"It All Comes Down to Water Quality" by Millie Buchanan.......8<br /><br />Water Power: Action for Aquatic Habitats.......10<br /><br />Dawn Watchers by Snow Bear.......11<br /><br />Adventures on the River by Leaf Myczack.......12<br /><br />Accessor to Murder: Watts Bar Lake and the Public Trust by Leaf Myczack.......14<br /><br />Poem: "Country Store" by William Miller.......14<br /><br />The North Shore Road: Environment or Development in the Great Smokies by Patrick Clark........15<br /><br />The Long Branch Composting Toilet by Paul Gallimore.......17<br /><br />Good Medicine: The Long Human Being.......18<br /><br />Katúah Sells Out!! by Buck Young and Rodney Webb........19<br /><br />Watershed Map of the Katúah Province.......20<br /><br />Natural World News........22<br /><br />Green Spirits: Katúah Rains by Lee Barnes.......26<br /><br />Off the Grid by Jim Houser.......27<br /><br />Drumming (Letters to Katúah).......28<br /><br />Early Warning: The Gypsy Moth is Coming! by Ed Lytwack.......30<br /><br />Poem: "Unbound" by Gaston Siniard.......31<br /><br />Events.......36<br /><br />Webworking.......38<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville</em> <em>Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Watersheds--Tennessee, East
Watersheds--North Carolina, Western
Watersheds--Virginia, Southwest
Human ecology--Appalachian Region, Southern
Water quality--Appalachian Region, Southern
Gypsy moth--Control--Environmental aspects
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank" rel="noopener"> In Copyright – Educational Use Permitted </a>
Spatial Coverage
Spatial characteristics of the resource.
https://www.geonames.org/4666185/watts-bar-lake.html
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
||||osm
Watts Bar Lake
||||osm
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank" rel="noopener"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Alternative Energy
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Book Reviews
Community
Economic Alternatives
Education
Folklore and Ceremony
Forest Issues
Geography
Good Medicine
Habitat
Health
Katúah
Katúah Organization
Plants and Herbs
Poems
Politics
Radioactive Waste
Reading Resources
Recycling
South PAW (Preserve Appalachian Wilderness)
Stories
Transportation Issues
Turtle Island
Water Quality
Wilderness
-
https://omeka.library.appstate.edu/files/original/78d9246223be9d0574b3bd2b5063d495.pdf
dd9e0daeaf638e3c9c89f1668668b7b7
PDF Text
Text
ISSUE 31 SUMMER 1991
$1.50
�Drawing by Rob Messick
~UAt1 JOURNAL
P.O. Box 638
Leicester, NC
Katuah Province 28748
:ic.\e
0 " ()
@
~
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
.,.
(I
Printed on recycled paper
ADDRESS CORRECTION REQUESTED
�Oowsing..................................................... 3
by David Wheeler
The Responsibilities of Dowsing:
An Interview with Tom Hendricks............5
by Madeline H. Dean
Ceremonies of the Moment:
An Interview with Joyce Holbrook...........6
"Jack-o-Lantems," Acid Rain,
and the Electrical Life of the Eanh............8
by Clyde Hollifield
Poem: "Old Houses".......... ,..................... 10
by Richard Nesrer
Kaufah and the Eanh Grid ....................... ! 1
by Charlotte Homsher
The Call of rhe Ancient Ones.................. 13
by Page Bryaru
"If the Eanh Is to HeaJ,
Our Heans Musr Be Broken".................. 15
by Richard lowenrlial
Good Medicine: On Aggression.............. 17
THE EARTH - SHE LIVES!
Poems by James Proffirt.......................... 18
Green Spirits: Sacred Forests.................. 19
by Lee Barnes
Off rhe Grid.............................................20
by Jim Houser
Natural World News................................21
"Jusr Doing Their Job"............................ 23
by Emmel/ Greendigger
Time to Take the Time
to Take the Time...................................... 25
by/vo
Drumming............. " .................................26
Whole Science......................................... 29
by Rob Messick
Tuning ln................................................. 29
by Charlotte Homsher
Review· Light in rhe Wind........... .. - ....... 30
Chestnut Grafting Project........................ .31
by David McGrew
Events......................................................32
\Vebworking............................................34
Su11u11cr, 199 1
Tradirional cultures around the world
have always had a close relationship to
the world around them. Dependent as
they were on their immediate
environment to meet all their needs, it is
not surprising that they were closely
attuned to the rhythms of their
surroundings and the messages that
came from the landscape.
The foundation of their spiritual
belief was that the world is alive. TI1ey
saw the Earth as a being, a Great Mother
who provided for all her children's
needs. With ritual, music, and dancing,
they conversed with the Earth and with
all the aspects of her power.
Here in the Southern Appalachian
Mountains, the native Cherokee
inhabitants accepted the forces of the
world as living beings and addressed
thern in their prayers and ceremonies.
They saw the mountains as great beings
of awe and grandeur, isolated and
imposing. At times of spiritual transition,
they went to sacred sites, places of
extraordinary power, to do their fasting,
praying, and divining, or to make a
vision quest.
As humanity turned toward
civilization and sought security by
insulating ourselves from our
environment, our former connection to
the world and the awareness that it
engendered slowly dissipated. Skills that
were once necessary for survival came to
be considered "folk customs" and
superstitions. In our minds the Eanh
died. As we relied more on our
intellectual brain and its offspring,
science, for our survival, we began to
see our world as a "system" under the
rule of "laws" that were mechanical,
linear, and absolute.
However, in the "backwater.. areas,
like 1.he rugged Appalachians, white
settlers from Europe kept alive customs
that dated back to pre-Christian times in
the Old World. They used the power of
wild roots for healing. They planted their
crops by the signs of the moon. They
would call on a "water witch," or
dowser, with a forked stick to find an
underground waler source. These
practices are with us even today.
(c:ontinucd on page 3)
Xatuoh Journat p09e I
�EDlTORlAL STAFF Tl ITS ISSUE:
Maria Abbruzzi
Lee Barnes
Christopher Davis
Charloue Homsher
Jim Houser
Lorraine Kaliher
Emmeu Grecndiggcr
Richard Lowenthal
Rob Messick
Mamie Muller
Rodney Webb
David Wheeler
We'd like 10 offer special thanks for the inspiration of Mounlllin Gnrdcns.
Thanks and fare well 10 John Creech. Happy trails, compadre!
COVER: by Rob Messick © 1991
PUBLISHED BY: Kau,ah Journal
PRINTED BY: The Waynesville Mo11111aineer Press
EDITORIAL OFFTCE THlS
JS SUE: The Globe Valley
CONTACT US AT:
Ka111ahJ011rnal Box 638; Leicester, NC;
Ka1uah Province 28748 (704) 754-6097
Diversity is an impon.am elemcm of bioregionnl ecology. both
nawral and socinl. In line will1 this principle. the Katuah Journal tries 10
serve as II fomm for the discu&;ion of rcgion:il issues. Signed rulicks
express only the opinion of the nuthors and arc not ncccss:irity the
opinions or lhe Katuah Journal editors or staff.
The Internal Revenue Scn•1ce has declared K a1uah Jo1u11al a non.profit
orgnniz.:ition under section 501(c){3) or Lhc lntemnl Revenue Code. All
contributions to K,uuah Journal are dcducublc from pcr!IOn:il income wx.
Aruclcs appcnnng in Katuah Journal may be reprimcd in olher
publications with permission from the Katuah Journal sulf. Com:ict the
journal in writing or call (704) 7S4-6097 or (704) 683-1414.
ApOW<Jlj
~
STATEMENT OF PURPOSE
Here,
in the Katuah Province
of these ancient Appalachian mountains
where once the Cherokee Nation lived in freedom
between the Tennessee River Valley and the Eastern
Piedmont
between the VaJley of the Roanoke and U1e Southern
PJain
on this Turtle Island continent of Mother Ela, the Earth
Here,
In this place we dedicate ourselves to remembering our
deep connection to the spirit of the land.
We bring this connection into the being and the doing of
our daily lives
When the land speaks, we listen and we act
We tune our lives to the changes, to the
seasons
We respect the limits of the land
We preserve, defend, and restore the land
We give thanks for all that is good
The photo of Darry Wood and Eva Bigwitch at Lhe R1vcrc;mc
Rendezvous on page 12 of Kauiah Jourl\ill #30 should hove been credited
10Jim Riggs. Jim is a photogrnphcrand 1c:ichcrofprimitive skills "ho
was also n guest insLructor at Lile cvcnL
'L'.NVOCA.'TW'.N
Ancient Mother,
Ancient Mother,
You who have waited so long.
You who have waited so long
for your children to return,
Your children are returned.
Here we arc.
-Swait lodge song
Ham1ony with the land is no longer an ideal; it is an
imperative.
The land is a living being. She is sacred.
As tl1e land lives, so do we.
As the spirit of the land is diminished,
our spirits are diminished as well.
The Ka111ah Journal sends a voice...
with articles, stories, poems, and artwork
we speak to the spirit of all the living, breathing
inhabitants of these mountains
in hopes that we, the human beings,
may find our place in this Great Life.
- The Editors
Xatimh Journot pngc 2
....
�(continued from page I)
Bui as the urban commercial cuhure
penetrated even the isolation of the
Appalachians, for many people the moumains
lost their magic. They could see the old hills
only as another collection of available resources
to be taken out, totalled up, and rung into the
cash register. That unbroken connection 10 the
life of the mountains, the life of the Earth, has in
the last 100 years faded and almost died ...
But it is not gone. When the astronauts
took the photos of the Earth from outer space,
it became suddenly obvious that our planet is a
fragile round ball suspended in the vastness of
space. From tha1 new perspecrivc we can see
that the Earth is whole. comple1e, an organism
unto herself· and beautiful. II is also obvious
that she is part of an even grander scheme - a
cosmic ecology. We hove a place in the
universe: an alignment with the stars, planets.
and galaxies: a relationship 10 the cosmos.
When we touch the Earth here in Katuah
Province on this Tunic Island continent, we mp
into an in1erlocking web of energies 1hat
extends out into the fanhcst star galaxies.
Scientific breakthroughs like "the Gaia
theory" and the "new physics" seem revelatory
to our jaded intellcccs. The Gaia theory states
scientifically that the Earth breathes through ils
atmosphere and regula1cs its own respirarion not only is the Earth a living, breathing
organism, but ii is also conscious on some
level! The "new physics" theory sets fonh a
conception of the world radicallydivergen1
from Newtonian physics - one that seems
almost more metaphysical than physical, closer
to a study of consciousness than of matter. But
t11cse scientific concepts are acrually not new.
They were in the prayer of a Cherokee
medicine man standing with anns uplifted by a
waterfall. They were what an old woman could
feel through her forked dowsing stick as :;he
walked the land.
Tho medicine people and the dowsers
knew the geology of the mountains. They
knew the depth of the fault lines and 1hc deep
waterveins. They also could perceive the web
of energy encircling the Earth. But they were
not scientistS. They worked from their
intuition; their practice was handed down from
reacher to srudent as pans of long-standing
traditions. The Gaia theory, the new physics,
and the other recent departures from onhodox
scien1ilic thinking offer scientific evidence of
the life and consciousness of the world 1hat
these old ones felt so clearly, so long :igo.
There is still much mystery in this
round globe that looks so vulnerable and
beautiful from ou1er space. In this issue of the
Ka11uihlournal we invite the reader to learn. to
speculate, to begin to think of a whole world
mind, a unifying world energy that connects us
10 every other place, 10 every other being on the
Earth, and 10 the s1ars.
The Eanh 1ums, we tum; everywhere
we look we are one world.
-The Editors
Sl11t11ncr, 1991
DOWSING
A Briefe Treatise or Digression Concerni11g the Long Historic a11d Practice of tlu• Art
a11d Erstwhile Scie11ce of Rliabdo111a11cy
by David Wheeler
"All alike grasp tire forks of the twig witIr
tlreir hands, clenching tlreir fi.rts, it being
necessary tlrat tire clenclredjingers slumld be
held wward tire sky i11 order tlrat tire twig
should be raised at tlUJJ end wlrere the two
branches meet Then they wander hither and
tlritlrer at random through mountainous
regions It is said that tire moment tlrey place
their feet on a vein the twig immediately mrns
and nvists, and so by its action discloses the
vein: when tlrey nwve their feet agaill and go
away from tlUJJ spot the Mig becomes once
more immobile."
• from De,~ metallica. one of lhc ftN wnucn
rcrcrcnces 10 dowsing. by Ocorg,u, Agricola. 1556
This is the commonly conceived pic1urc
of the dowser, or "water witcht walking the
land looking for underground veins of water.
However. to be a dowser a person does
not have to walk the land, use a forked s1ick, or
even be searching for water. Dowsers come in
more flavors than ice cream • they e>.hibit many
different attitudes, abilities. and mind states.
In ilS purest form, dowsing might be
defined as the perception of intangible or
spiritual energies. Usunlly dowsers use their
ability in looking for some1hing. In his paper
"The Divining Rod: A His1ory of Water
Wi1ching," written in 1917, Anhur J. Ellis
says. "In tracing the history of the subject it is
found that divining rods have been used for all
of the following purposes: (I) To locate ore
Drawing b) Rob Meu1<k
deposits, (2) 10 discover buried or hidden
ucasure. (3) 10 find lost landmarks and
reestablish propcny boundaries, (4) 10 de1ect
criminals, (5) to analyze personal character, (6)
to cure diseases, (7) to tmce lost or strayed
domestic animal~. (8) 10 insure immunity
against ill fonunc when preserved as a fetish.
(9) 10 locate well sites. { I0) 10 trace the courses
of underground streams, {11) to determine the
amount of water available by drilling at a given
spot, ( I2) to determine the deplh at which
wa1erorores occur, (13) 10 determine the
direction of cardinal pointS. (14) to determine
the heights of crecs, and ( 15) 10 analyze ores
and w111ers."
Dowsers today also search for the
answers to questions; negative and positive
Earth energies; missing persons; and waywan:1
spirits. They da1e archaeological finds and
contac1 UFO's. As well as the tr3ditional
forked stick. dowsers use a straight stick;
L-shaped mcl41 rods; wire; a dangling
pendulum (usually made of me1al or s1one but
possibly of other m:uerials); their hands; or
pure perception 10 find the object of their
search. Dowsers do not have to be on the site
but can make contact through maps,
photographs, or a person's possessions.
Clearly. the general category of "dowsing"
covers a wide variety of experiences and
abilities.
But how does it work? Dowsing is
clearly an e,cuasensory experience that draws
(ccntmuodonnc,tpAJ:C)
JCatud, Jounuat P°'JS 3
�(c:crnmuai Crom pai;o J)
on a different pan of the brain than our intellect
and our everyday awareness. Walter D.1le. a
yeteran dowser in his eigh1ies Yiho hvcs
outside Ashevilk, NC, ~ayi. lh:11 there is encrg)'
evervwhere and that, "We are able tu iocus in
on iiin much the same v.ny that you might tune
in to channels on your TV ~r. Do\\:.eri. can do
very remarkable things, and v.e can prove it. 1
don't know how 1t's done, but II depcnds on
our abil1ty to use this energy thm is everywhere
- even though we don't ~ee it. We don't sec radio
waves, we don't see TV trnnsmis.\ions. It's very
much the same."
Ano1hcr dowser, Vern Peter.;on. says,
"Dowsing is puuing out an idea or a question
of what you want. and 1hb v.ill set up u
vibration. If you are looking tor water, for
insmnce, the vibration will correspond to water
under the ground that you can fed when you
get over it with the dowsing rod.
"It leads 10 an advancement of
consciousness., There's no end 10 where you
can go. The longer you smy in dowsing, the
more you learn. and the more that you learn
how much 1here is to kn6w."
Other dowsers speak of spiri1ual
influences, a direct channel 10 higher
intelligences or 10 the Supreme Intelligence, as
explanation of their abilities.
Dowsing is nor a new phenomenon. tr
seems 10 be an innate pan of the human mind,
and many practitioners maintain that dowsing
was at one time one of our ba.~ic sense
perceptions, and that ii is only with the advent
of civilization that this ability has atr0phied in
our brain. Animals seem to have the nbili1y to
find water, and it seems logical thm in more
primitive times we would have relied more on
this type of awareness to locate food and water
and be alen to dnnger.
There is tangible evidence that S1one Age
humans in Europe and the British Isles had
dowsing abilities. Modem-day dowsers are
finding 1ha1 the megaliths or "standing s1ones,"
However. as anything 1h01 can be
deeply veiled in mystery affords a good
opportunity/or swindlers, there can be
no reasonable doubr that many of rhe
large group ofprofessio,wl finders of
water. oil, or other minera/J who take
pay/or their "service'' or for the sale of
their "instruments" are cleliberatt>ly
defrauding the people, and that 1/te total
amount of nwney rhar 1hey obtain is
large.
- 0. £. Meinwr.
Uniwtl Staies Geological Sur\'c)',
1917
giam rock formmions erected by prehl!>toric
humans, are aligned with underground
wutercourscs or 1he 1;rid lines of the Eanh's
energies.
There nn: pictures of ancient Eg, pti:.i.ns
holding what appear to be forked divining
rods. There nrc various Biblical references,
such as to Aaron's rod, 1hn1 dowsers claim a~
evidence of their crafL In 1882 R.W. Raymond
wrote:
"'1ti1nh JournnC pnl).C ·l
Drawing by Ocorgc Agricola. I 556
'The Scyrhians, Persians, and Medes
used them. Herodotus says 1ha1 the Scythians
de1ec1ed perjurers by means of rods. The word
rhabdomancy, originated by the Greeks, shows
1ha1 they practiced this an; and 1he magic power
of the rods of Minerva, Circe, and Hermes or
Mercury is familiar 10 classical students. The
lituus of the Romans, with which the augurs
divined, was apparently an arched rod ...
Marco Polo reports the use of rods or
arrows for divination throughout the Orient,
and a later traveler describes it among the
Turks. Taci1us says that the ancient Germans
used for this purpose branches of fruit trees."
During the Middle Ages, when
me1al-working became common and
widespread. miners ~ought veins of ore by
digging trenches by hand. The amount of labor
involved mnde any shortcuts extremely
valuable, and, while there were physical
indications of the presence of ore, divining
came to be intel-'1"311)' associa11.-d with
prospecting, panicularly in the mining districts
of Germany. Divining rods came 10 England
with German miners brought in by Queen
Elizabe1h I to develop the languishing mining
industry in Comwnll, and they spread from
there throughout the Bri1ish Isles.
Dowsing has been controversial
thmughou1 the his1ory of civilized rimes. Since
it was often involved with the production of
weahh, there w-as alwavs the likelihood of
charl:11anrv and fraud. And since ii is conceme<l
with the deeper realms of the human mind.
dowsing holds 1he possibility of transcendent
consc1ousncss, but is olso fraught with
mystery, contradtction. and tear.
The church became interested in d0\\Sing
· some S3Y through jealousy, others say
through fear - and, although ecclesiastical
,1ttitudes and interpretauons were ne\er
con~istcnt, at least initi:illy the l'hurch e;,;hibitcd
an umbiv-.ilcnt auitudc toward the divining rod:
it was considered dangerous and discouraged
among the geneml populace, but its use Y.,ts
widely practiced as a priestly function within
the church. Church ti1uals and prarer;; were
superimposed on wha1 was obviously a very
pagan pracrice - partly 1 strengthen the di vine
0
influence, and panly 10 protect against eanhly
persecution, ii is supposed.
During the time of 1he Inquisition,
dowsing was associated with witchcraft and in
some areas became justification for torture and
a capital crime. There yer remains a legacy of
fear and secrecy lingering from that p.-iriod.
Practicing dowser John Shisler says, "Even
today, if I go b:1ck into certain areas of the
mountains, I'm a 'water witch.' A lot of your
traditional Bap1is1s will still say that 'witching'
is the work of the devil."
Dowsing came 10 Turtle Island with the
earliest colonists, where i1 met a people who
apparently still retained a basic anunemenr to
the land as evidenced by 1he eanhworks 1hey
created, 1heir many sacred sites, and the vivid
They call it psychic. I call it a gif1,
sir. I use it for /lis glorv anti mankind's
purpose. I do11'1 charge to go find water,
I'll ask 'em 10 come after me and bring
me back - if they want to donate a
penny, I appreciate it; if 1hey do11'1, well,
I'll go anyway.
I use it/or what I feel in my heart.
and I re.\{'L'Ct it for what it is.
- J.C. Ga::mvay, dowser
legends assoc1:i1ed with them. From the
beginning ~Willer witching" was p:111 of the
colonists' folk culture. Many of the wells still
used in New England were located through the
abilities of dm.. seri.. Early European
immigrants brought dowsing imo the Southern
Appalachians. At first, it was not necessary 10
locate underground water because of the
abundant springs, bur when people began to
need wells, they sough1 help from those v.ho
had kepi alive the traditional "witching"·
(continued gn page 28)
S1Un111cr, 199 1
�THE RESPONSIBILITIES OF DOWSING:
An Interview with Tom Hendricks
OK. But if they can't, then 1 don't think they
ought to do iL
Ka11ial1: People seem 10 be amazed that
they have the power 10 do these things.
111: It's a major responsibility. 1 1hink
that regaining power is OK. so long as there is
a balance. an understanding. Asking
permission is very imponant. I've always had
a strong intuition. J developed it in my
dowsing. Intuition tells us c,cactly what we
need 10 know.
Kat(,ah · When did you stan dowsing?
Tom Hendricks: About ten years ago. A
man T knew in Madison County at the time was
president of the Appalachian Chapter of the
American Society of Dowsers. I learned
techniques from the society. I slowly got to
meet everybody. I met hundreds of dowsers
from around the country and from across the
seas. J sroned off with the pendulum and
L-rods. l would use the pendulum 10 ask yes
and no questions, L-rods to find a water source
or whatever else l was looking for. At some
point. I started realizing l was getting the
feeling before either one of those tools worked
I started paying anention to lhe feeling and
didn't much rely on the tools. l preferred to
deal with the energy itself.
Kan11Jh: You could have the feeling of
where water was, for instance?
TH: Yes. Most dowsers hang onto the
tool forever. Some people have real elaborate
pendulums. When l was still using a
pendulum. I picked up whatever I had around
10 make one, a piece of suing and a rock.
l met an old guy from Tennessee who
didn't necessarily use tools. He just felt iL A
real good dowser told me how he was bringing
him back from Tennessee on interstate 40. The
old guy said that they had just driven over a
major fault. So they Mopped and checked with
their dowsing rods. He had felt a major fault
under a moving car. He was real sensitive.
But dowsing itself is filtering into all
kinds of things these days. It has been
incorporated into the whole new age
movement. I've noticed, not a total lack of
auunement, but only panial auuncment.
K01uah: From the dowsers themselves?
TH: Not all dowsers. A lot of dowsers
were being real exact with what they were
doing. But a few dowsers were into playing
with the energies, talcing things out or context.
ln the dowser's society we were never taught
to be concerned with looking at the whole
picture.
I was clearing our someone's house 1ha1
had a lot of weird energy lines running through
iL..
KalJJIJh: From the Earth?
TH: Yes. You can get negative energy
from water, from fault lines and other ways.
These energies arc disruptive to the human
system. In dowsing that panicul:ir situation. 11
seemed to be OK to move the energy. We
moved it around the house. Bue it staned me
asking questions: "Should this energy be
moved? Do I have the right 10 move this
energy?"
K01uah: Would it be a question of why
the cnerijy is being vented at that pan.icular
location. And what the reason is for it?
Summer, 199 1
Kam.ah: That requires a different
lifestyle than most people have.
TH: The energy needs venting, but docs
It need to be vented in this particular place? ls
it OK to move it?
Katuah: The Earth has allowed a lot of
manipulation.
TH: The Earth has allowed abuse. She
is regaining her will, yet we continue to abuse
her. Something l have learned is that when we
dowse, we should ask whether it is OK on all
levels.
One time l was out dowsing with an old
timer and his daughter and all of us came to this
tremendous flow, a major vein of water. Yet,
when they went to drill it, nothing happened.
Another dowser came over and said, "Don't
you sec the Indian spirits?"
Native American spirits were still
protecting the area and 1hey had interfered.
They were angry at white people for all the
abuse we have done, and so they were mixing
signals. That got to be another question to
consider: "Are there any entities here that may
interfere?"
With me it went further. I asked, 'Why
would they interfere? What arc their reasons?"
I ta.kc it as far as 1can.
There are plenty of eanhbound spirits that
are wandering around Josi. That is another
aspect of dowsing, sending eanhbound spirits
on their way. Dealing with spirits is tricky
business. You don't always know why they
arc there or what they are doing. There are so
many things involved in life and death that arc
beyond our understanding.
I haven't been dowsing in years. I'm
even beginning to question dowsing for a well.
Do l want to dowse for someone to punch a
hole? There are enough holes being punched
into the Earth.
The idea of mining crystals really bothers
me. I think people ought to leave crystals
where they arc unless those people arc 1otally in
tune, can sec or feel the energy, know where it
comes from, where it's going and why the
energy is moving. Crystals take on energy 1hcy need to be cleaned
I know a man who planted a garden with
crystals. He put in a center crystal, and then he
planted other crystals equidistantly all the way
around it at the pyramid angles and generated
heat. This guy was preuy tuned in, but I'm not
sure whether even he asked if he was
interfering with any other energies. I think if
people can contact all levels of Ufe and be sure
that nothing else is disrupted, then it would be
Orawu,g by Rob Messick
TH: Our culrurc is very sick. I've come
to rcali:ze that a 101 of dowsing that is done just
feeds the sickness. I know people who arc on
payrolls for oil companies. They dowse for oil
and gas. They are making money by telling oil
companies where to go punch the holes.
When l backed off from dowsing, 1
began a healing for the will. As I understand ir.
the will is the female energy, the mother
energy. It is the pan of the godhead that
moves, that feels, thm gives life. The masculine
energy is the spirit.
The will has been so far removed from
human understanding and consciousness that it
is barely there. To my understanding, it is
because of the loss of will that we are so out of
balance. The w ill, the female energy is thal
which feels, that which gives birth. I need to
use my will in order 10 understand.
Developing intuition is listening 10 the will.
Ka1uah.: Is this your self-healing? Or are
you trying to manifest this outside yourself in
your environment?
11 I: 1 believe that the personal healing
musr come first. The disharmony is within
ourselves. We need 10 get in 1ouch with our
own dilemmas and fears. There are lost
emotions that we deny. I also think that b) our
own dishannony, we allow things to hun us.
If we were in harmony with ourselves, the
negative energies from the Earth could pass
through us without finding a place to collect. I
think emotions cause blockages and tl"llp
whatever wants to be trapped in us.
So lately I have been focusing on
self-healing, rather than manipulating negative
eanh energies. We humans feel we have a
right 10 do anything that we want to do. We
have got to realize our shoncomings. We have
responsibilities 10 ourselves.
Ka1uah: Are you going to get back to
dowsing?
Tii: A friend of mine wants me to
dowse for a well and I should do it for him.
The healing I'm doing is leading me through
places I've never experienced before. pans of
myself that 1have never experienced before.
So l don't know what is going to happen. I
feel, in a sense, that I am still dowsing by
healing my will and strengthening my intuition.
I listen more, not with my cars nccel>S3rily. but
with my whole being.
;,
Ruorlkd by Madl!llrw II Dean
Xat ua h ) oun\Ot ~ 5
�CEREMONIES OF THE MOMENT
An Interview with Joyce Holbrook
by Charlotte Homsher
Joyce was born and raised on a/am, in
Wilkes Co11111y, NC. She taught in midwestem
co//ege.f/or 17 years before remrning u, the
mountai,is. She ,ww smdies and teaches Earth
energies throu1:ho111 tlie Southeast.
•
Kat(iah: What is the nature of the energy
grid on Eanh?
JH: There are many ideas abou1 chis. The
similarity in the ideas is tha1 the Eanh is
surrounded by nee working lines of energy in
1hc shape of a dodecahedron, a
three-dimensional figure enclosed by twelve
sides. Looking at the grid on a smaller scale, it
would seem to be divided into uiangles. The
triangle is fundamental to so many things; it is
the basic geometry of life. l would imagine that
. in accord with the hermetic principal of "as
above, so below" · there is triangulation
involved in the energetics. not only of the
human body, but in subsystems of the body,
even at the cellular level and probably at the
molecular level.
It is my opinion that it is the life force
energy, whatever that may be, that powers the
grid.
Katt'iah: What happens when the cosmic
energy hits the Eanh grid?
JH: When it hits the grid, i1 runs along
the lines of the grid.
Kacuah: The lines of the grid sometimes
being called the "Icy lines"?
JH: Yes, the Icy lines. We know that
there 1s cosmic energy coming into the Eanh.
Th.is has been verified scientifically. However,
as far as r know, it has not been verified
scicn1ifically that the Earth is surrounded by an
energy grid or that this cosmic energy runs
along it. These are theories of more recent
times.
Karual1: Does any of thi$ energy
originate from inside the Eanh, or is it all
cosmic energy?
JH: I think it is cosmic, bu1 it docs have
an aspect tha1 comes from inside the Earth. If I
stand on a vonex point, a high energy point. I
can feel an energy that comes up through my
body from the ground and then goes back
down in a spiral fashion.
I also feel thllt whatever hum:in
consciousness does affects the grid. So,
obviously, this war-like consciousness
impinges on the communication network of the
planet and goes out and affects the whole
planet
Katualr: Can you comment on what is
happening with the Appalachian ~Ids and
ridge1ops in relation to Eanb energies?
"My whole approach to working with Earth
energies is to get away from ritual and recipes, to
enter into the spo11ta11eity of life." J.H.
spiral. That I am sure of, because I have felt it.
In the newer theories of physics, the though1 is
that matter itself spirals in on a vortex inio
mamfestation out of pure consciousness. You
could say that vortices exist on every level,
even down 10 atoms. And they exist, perhaps,
within our own bodies nnd in the Eanh itself.
JH: My personal experience with energy
comes from the fact that I sense it and see it. I
see auras over mountains in the same way that
some people see auras around people, and I
feel the energy.
The Appalachians arc the Grandparents of
the planet. They are gentle. old, wise, and
loving. These things can not be measured
scientifically. This is sensing through the heart
and by feeling the energy of nature, rather than
through the ra1ional mind. Love can be felt
from nature, i1 truly can, when a person's heart
is open. And lhe Appalachians embrace you
very much like wise old grandparents. There is
a certain quality that grandparents lent 10
society, and there is a certain quality th:11
grm1dparent energy lends to the Eanh.
The Rocky Mountains have a youthful,
vibrant, rather masculine energy. There are
many people who feel that the energy of the
Appalachians is essentially feminine. But I
have also felt mountains within the
Appalachians tha1 feel very masculine. For
instance, the Black Mountains are masculine.
My cabin is on a flank of a mountain that is
ma~culine in essence. Pyramidal mountains
essentially feel masculine. The balds :-.re round
and smooth, and those feel feminine. They are
very healing. They wi II raise your energy. I
often see golden lines of energy over balds.
JH: It could, although r have seem a
similarity. 1 had a whole group of people 001
by the Missouri River at a location that wa.~
both in a vortex and on a grid line. The people
all felt the line, and everyone had the same
response as 10 how they needed to align their
bodies in order to feel best in respect to the
line.
Ka11ialr. Could you explain about the
different kinds of voncxes?
Kauiah: How is Katuah affected by wh3t
happens in another place on the Earth?
JH: They arc as different as people are
different. The dowsers repon that they see· ·o
exist where grid lines cross. They are definitely
associated with water activity, flowing water,
lakes. oceans, and underground water. There
arc people who say that there are male and
female vortices. There are also people who
describe them as either electric or magnetic or
electtomagnetic, which is balanced between
male and female. l'm not real sure about that.
Bui I have felt energy move in a vortex. It does
JH: Before the San Francisco eanhquakc
m 1989, I was driving with my sister, and I
Katuah: How can we beuer auune
ourselves to the Eanh?
JI(: By exploring feeling. Find particular
places, either by direct sensing or by using
dowsing tools, and then simply stand in those
places until you can sense with your body how
they feel. Your magnetic orientation is
imponant - whether you face north, east.
sou1h, or west.
Kariiah: Would this differ from person 10
person?
looked at the mountains. The mountains looked
like they were in so much pain. I 1 my sistc:r
c!d
that something was happening, and the quake
occurred within a few hours.
Katuah: So all the Eanh is feeling what is
happening in any one place?
JH: Right. But canhquakes are also a part
of nature, and so they arc not an anomaly.
Slfmmcr, t991
�w
#=fj
They are ad-jusanents in nature itself.
I think, in particular, mountains are
antennae to register what the Eanh is doing.
Also streams will register the Earth's pulse,
attitude, and vibrations in the same sense that
your bloodstream is going to register what is
going on in your body, the energetics of your
body.
Ka11iah: How do you do Earth healing?
JH: Places call to me. Roan Mountain has
called me many times, and Chimney Rock as
well. Killian Mountain has called me recently. r
believe narurc is a conscious being and
communicates wilh us. There is a thing called
the spirit of a place. there is an essence to Roan
Mountain, or essence to Table Rocle. that has a
consciousness to iL And consciousness
communicates with consciousness.
When I go 10 a place, I try to humble
myself and tune into just "being." I don't go
purposefully like some doctor or technician
trying 10 ''fix something." I just go there, and I
tune into the essence of the place. I always pray
in these places. I think it is very imponanL l
always pray for inner guidance in any particular
moment or situation. And then I may begin to
chant, a chant that is not a recipe. 1don't do
recipes. I do chanting, toning, and movement
for the moment. My whole approach to
working with Earth energies is 10 get away
from ritual and recipes, to enter into the
spontaneity of life. Life has its magic for the
moment, has its light for the moment, has its
peace for the momenL And that becomes an
experience that involves the movement of the
body, the voice, the bean, and the feelings. If
we allow these aspects of ourselves to blend
with the pince and the moment. then we can
unlock our bodies, unlock our voices, and
unlock our hearts. This is allowing divine love
to flow through us. from the place to us, and
from us to the place. Once connected, we
network out over the grid, over the pathways
that are, into the whole system, into the
universe itself, nnd into every other person on
the planet. Aod this is the healing. The real
healing in life is to relax, let go, and allow love
to flow, because love is, it is of God and it
simply is. We do not have 10 create it.
Ka11'iah: Do you go to places where the
Earth has been desecrated by humans?
JH: Yes. I have been led to places where
people have damaged the Eanh. I did this at a
whole workshop once in Kentucky. Several
people felt led to go this place where for years
people had dumped tmsh off the side of the
road, and it had fallen into a ravine. The
essence of that ravine was speaking to us, and
it seemed to be choking and poisoned.
We held hands in a circle, we prayed, and
then we moved 10 places where we felt
comfonablc alongside the ravine. We then
entered into silence. One of us began to tone,
and then another began to tone, and as it turned
out, there was a triad. There were three
women, including myself, coning in what
became a triangle. This was all spontaneous.
And the energy staned to flow down the
ravine. Another woman had visions, very
powerful visions, of an old medicine man who
came up and spoke to her. It was such a
-
powerful experience that many of us began to
cry. We could feel the Eanh saying thank you.
That particular day, there was no wind
whatsoever, yet single leaves on the trees
would just flutter, even though there was no
wind to flutter them. We were amazed at what
we saw in terms of narure physically
communicating with us. And she really does,
but people don't notice that.
This is my philosophy of healing. It is
love that heals. In the process of working with
an area, I may end up using some stones to
build a wheel, if I feel led 10 do this. But again,
I do not have a recipe where I say, 'Take x
amount of stones... '' I just go there and allow
myself to be pan of the totality of the
experience. In doing this with nature, we learn
how to beuer do that with each other. Instead
of building rigid ways of interacting in
families, we learn to flow with the spontaneity
of the moment.
,.
,.
-
JH: Yes, I think the time has come that
we have to reconnect with the Earth. We have
lost touch with her, and in doing so we have
lost touch with ourselves. To reconnect with
her is to reconnect with our own individual
souls and with each other. I sec it as the answer
to bringing love to the planet and to bringing
healing. If you go out and lie on the ground,
you will be comforted and the problems which
disturbed you wiJI just seem to go away. I
know some very powerful places that will just
wash away your troubles.
For information abo111 Earth Energy
workshops with Joyce Holbrook, write her at
Box 1095: Burnsville, NC 28714.
K(ll1iali: Could you say something about
the vision you had about making your own
medicine wheel?
JH: The vision was shown to me to make
it of olivine, but at that time l had not seen
olivine in nature. A friend told me about an
outcropping near an abandoned olivine mine.
When I went there. I did not just go in and take
rocks without asking permission. I was given
these rocks, and I took 12 home and made a
wheel, and they turned out lookingjust like I
saw 1n the vision. It is on my property. and I
go sit in it. Tt is very powerful, and it has
taught me that we are a wheel within a wheel.
The wounds in our lives which are not healed
are broken circles. Medicine wheels help us sec
what we need to release to come to full circle
again.
In going to power places, we can find
within ourselves what is s1ill wounded. If we
work with these places, things may come up in
our memory, emotions mny come fonh, which
can snow us what needs healing. Nature is of
God. Nature is full of healing, hannoniling
forces, just as we are. if we can come to see
thaL
h is a spiritual experience when I work
with the Earth. 1 go out by myself a lot. I do
this to bring harmony into my own life. If l
have not gone out for three or four days, l just
have 10 re tum to the Eanh.
1 was down in Stone Mountain, Georgia
recently. Stone Mountain is a very powerful
place. It has been contaminated with a lot of
materialistic consciousness. but there still are
places there that ~ very powerful, and local
people could use these places to :ttt!lne and
align themselves. Stone Mount,un 1s a power
point for the whole Southeast. lf we were not
so numb to feeling and sensing energies,
people would be able to sense these things.
My sister and I have done a lot of work
together in the mountains. One of us will say
that we should go to a cenain place. and we
will go and tone and sing and pray toge~hcr.
This has been very powerful for us as sisters.
It is a wonderful thing to do with members of
your family. It brings harmony into a family.
Go inside a stone
That would be my way.
Let somebody else become a dove
Or gnash with a tiger's tooth.
I am hnppy to be a stone.
I
From the outside the stone is a riddle:
No one knows how LO answer it.
Yet within, it must be cool and quiet
Even though a cow steps on it full weight,
Even though a child throws it in a river.
The stone sinks, slow, unpenurbed
To the river bottom
Where the fishes come 10 knock on it
And listen.
I have seen sparks fly out
When two stones are rubbed,
So perhaps it is not dark inside after all;
Perhaps there is a moon shining
From somewhere, as though behind a hill Just enough light to make out
The strange ,1tritings. the s1nr-chans
On the inner walls.
-CS
Karuoh. Do you have a vision of humans
and the Eanh hving together in a more
harmonious way?
Drav.,in& by RobMcmck
Sum nu:< , 1991
JCotimn )ournot pQ(JI!- 7
�"Jack-o-lanterns," Acid Rain,
and the Electrical Life of the Earth
by Clyde I follifield
The lights do not stay strictly on
Brown Mountain, but seem 10 occur
throughout the whole area. I have seen
them in Linville Gorge. We once saw a
light on Hawk~bill Mountain, which is the
next hill beyond Brown Mountain. It was
cruising up and down lhc mountain,
circling lhe hill, moving at abouL treetop
level. It was moving a too fast to be
someone walking with a light, and it was
not a vehicle, for there is no road over !here
on which a vehicle could travel.
S
rown Mountain lies southeas1 of
Grandfather Mountain near the Linville
Gorge Wilderness Arca in Avery County
II is an unimpressive, nondescript
mountain, little more than a tong low ridge,
but it is a focus of curiosity because of
strange phenomena known as the Brown
Mountain LightS.
There arc a lot of different ideas about
what the lights look like. Some people say
they arc a bright light. Olhcrs 53y that they
arc a faint glow. Some say they arc diMinct;
others say that they are diffu~c. Some
people have seen them in the summcnime;
others say that they see them best in the
winter. I believe that there are ns mnny
different opinions as there arc people who
say that they've seen them. And a lot of
people have seen them. The Brown
Mountain Lights have been known in that
area for generations. There arc old folk
tales about them. The local inhabit:ints call
them "jack-o-lantcms."
I have been interested in the Brown
Mountain Lights since I was a teen-ager.
Friends and I would camp out on Table
Rock on summer weekends and were
sometimes rewarded by a sight of the lights
at the foot of the mountain or drifting up the
ridges. They appeared ns Huie lights above
the treetops. They were not diffuse or
blurry, but were rather small, brig.ht ligh1s,
usually about the color of a mercury vapor
lamp nnd shining as brightly as n
streetlight. They usually ap~d late in the
evening nnd in the very early morning.
On one occasion about eight or ten
years ago, I snw little flashes of light all
over Brown Mountain, as if somebody hnd
set off thousands of flashbulbs all at once.
It was like ligh1ning, outlining the top of
the ridge. II only hs1ed for several seconcl~.
and then it was gone, bu1 it occurred three
or four times that night. It was like
elcctricnJ discharges popping off all over
the mountain.
Other times the lights are long-hvcd.
They may appear, move around up on the
ridge for several minutes, maybe go behind
Xotunh Journat pm.JC 8
the hill, and then come back out again.
Today it is hard to pick out Brown
Mountain from 1hc background of anificinl
lighis. If you arc looking at Brown
Mountain, you arc just as likely to sec
something beyond it, like Lenoir or
Morganton, or houses built on Grandfather
Mountain, Blowing Rock, or Boone. My
criteria are. first, 1h01 the lights have to be
against the side of 1hc mountain where I
know there's no habitation, and secondly,
that they have 10 be acting strangely •
moving too fast. shooting lilce a skyrocket.
or coming up over the ridge.
Scientists have initiated some smdies
on the Brown Mountain LighlS. but they
have found the tights to be elusive. Many
times when they have tried 10 make
observations. the lightS have not appeared.
Some of the studies that were carried out
tried 10 dismiss 1he occurrences as swamp
gas or other easily explainable events.
However. I personally have seen two lights
n~proach each other from opposite
dm:ctions. Sometimes they bump together,
sometimes they move apan. but when they
nrc moving in opposite dircc1ions, one of
them has 10 be moving against the wind.
Gases \\OUld have to move in the same
direction as the wind, so it is apparent that
the lights arc not gaseous in nature They
look like a specific object, rather than a
blurry. windy-blown name. Even when
they arc moving rapidly. they rc1:1in their
sh:tpc. A fast-moving gas cloud would tend
to diffuse.
1 think 1hat the lights arc simply
something that we don·t underMand. They
arc a natuntl phenomenon that is outside
our knowledge of physics.
I have spent whole weekends
watching for the lights and been rewarded
by only one sighting, or somcumcs even
none. The lights seem 10 appear randomly.
However, I have a feeling that they arc
excited by electrical :.tonns. When I went
"light-hunting" with my friends, we would
ay to go in August, on an evening after a
big_ electncal s1onn.
Also, the Brown Mountain Lights are
no1 the only electrical phenomena in 1ha1
area. One cold night in November LWO
years ago, some friends and I were up on
Tobie Rock looking for the Brown
Mountain Lights, and I kept seeing little
flashes of light nickering around the edge
of my vision. They were dim, but I could
sec lhcm moving, panicularly when l
brushed against a bush. It was subtle, but
when I opened the blanket Lhat I had
wrapped around me, I saw that the inside
of lhe blanket was sparkling with light. I
jumped up and called the olhers over, and
we examined it. Little sparlcs of light would
appear when I dragged the blanket on the
ground or rubbed i1 against the bushes. The
sparks did not seem like static electricity.
They did not give us electrical shock:..
They did not jump or crackle or make any
sound. They were just there. We never saw
any Brown Mountain Lights that night, but
this amazing new sigh1 gave us plenty 10
think about. We joked about how we had
come looking for lhc Brown Mountain
Lights. and they had been around us all the
time.
Maybe there is some connection
between the electrical sparks and the Brown
Mountain Lights. I did not know. but I
decided 10 check it ou1. A few weeks laLer
some friends and I went to Grandfather
Mountain, and we saw a lot more of th:tt
same kind of electrical spark. The lights
were in our blankets, on our clothing, on
the bushes. The Grandfather Mountain
swinging bridge was sparkling.
It looked like what is known as St.
Elmo's fire, which appears frequently in
sea stories. It was a cold. clear night, and
the "'ind was blo"' ing hard. Our clothes
were tlapping in the wind, and the lights
would appear on the trailing edge of our
co:tts. If I stretched out my finger near
another person's coat, the fire would jump
to the end of my finger. Jt was uncanhly.
We saw a great deal of activity there 1ha1
night.
My old blanket. which was made of
some blend of wool and acrylic, was
lighting up more than our other clothing.
and J got the idea that we could use it ns an
electrical indicator. Later that month. I took
that blanket up 10 the top of Mt. Mitchell. It
was another cold December night, nnd the
blanket lit up. I experimented as Jtame
Drawma by Rob Mcssicl
S111nn1cr, 1991
�down th': Parkway by stopping periodically
as I descended in elevation and trying the
blanket each time. The sparks diminished
until I got down to about 3,500 feet, below
which they did not reappear. I theorized
that the phenomenon was connected
somehow to cold nights and high elevation.
I went out on several other cold
expeditions that winter to different
locations, and we tried some other
experiments. I had heard that fluorescent
light bulbs would sometimes light up under
high-voltage power lines because of the
electrical emissions. So one time we carried
some fluorescent bulbs lO the top of Mt.
Mitchell. When we opened the trunk to get
them out, we saw lights nickering up and
down the shafts of the bulbs. They would
light up when we whirled them through the
air, touched them 10 bushes or to the
ground, or even when we passed them
back and fonh among ourselves.
We didn't see much of the St.
directly from the air. He said that they
receive as much as 11 % of their nitr0gen,
not through the roots, but through their
leaves.
These specially adapted nonhem
plants are built so that high levels of
elecuicity in the in the air around them
induces what Professor Aurela calls a
"coronal discharge" at their edges or needle
tips, which ionizes (or adds an extra
electrical charge 10) chemical compounds
containing nitrogen, so that the ionized
ourogen atoms can be fixed into the plant
tissues. The coronal discharge happens
often, but it only breaks over into a visible
state five or ten percent of the time.
However, because the air today also
contains sulfur and niuogen pollutants
(which we know as "acid rain"), these too
arc ionized, and the plants fix them into
their tissues as well, causing great damage.
Because the air is poisoned, this process
which was once vital for their survival is
Cl.08'1L ELECIIIICAL CIRCUIT
or
Schematic various electrical proc:csin O,c global clcc:lnc:11 circu,t
Sowce: the Earth', Ekctrical r:.n,iroMIUII by E. Philip Kinl,r and Raymond G. Roble
Elmo's fire that night, and we thought that
what we were experiencing was some type
of static electricity. 1decided that I would
find out. Rather than continunlly freezing
on mountaintops, l went over to the
National Oimatic Data Center office in
Asheville, which is pan of the National
Oceanic and Atmospheric Administration of
the US Department of Commerce. I was
passed around between six different offices
and never found anyone who had heard of
these occurrences. I corresponded with
experts in Washington, DC: Boulder,
Colorado: and Fairbanks, Alaska before
someone directed my attention to Professor
Asko Aurela at the Wihuri Physical
Laboratory of the University of Turku in
Finland.
This man knew all about iL fie
amazed me when he told me that the
electrical phenomena we had been seeing
was connected with acid min! He explained
that in the nonhem latitudes, because of the
poor, thin soils, and the short growing
season, some varieties of plants - like
Norway spruce, Scotch pines, and lichens have evolved the ability to absorb nitrogen
Summer, 10!1I
now speeding these plant species toward
destruction.
Professor Aurela told me that coron.il
discharge is similar in nature to what he
called "the luminous pillar," a wide shaft of
light going straight up into the sky, and
another phenomenon named "low aurom."
The fascinating thing about these
occurrences, as he exrlained, is that they
are all natural parts o the: Earth's electrical
environmenL Thundel'5tom1s arc like big
generators pumping high voltages of
electrical current into the Earth's electrical
circuit. There arc thousands of
thunderstorms active around the planet at
any one time. sending 50-100 bolts of
lightning down 10 the Eanh's surface every
second. Thunderstorms do not occur
everywhere; it requires heat to produce a
thunderstorm. 11terefore, on each side of
the Equator arc thunderstorm belts that
extend from the tr0pics up to the middle
Latitudes.
The other side of this electrical system
is several hundred feel under the surface of
the Earth where there runs an energy flow
known as the Telluric current. Sometimes
the Telluric current disrupts transmissions
through oceanic cables, because it gets so
strong that it produces static on the wire.
Because the seasons in the Nonhem
and Southern Hemispheres are reversed,
during the winter, when we are seeing
electrical phenomena on ML Mitchell and
Grandfather Mountain, thunderstorms are
playing over the Amawn basin and in
South America. They send energy currents
up into the ionosphere, a layer of the
Earth's upper atmosphere. Thunderstorms
are instrumental in keeping an electrical
potential difference of about 200,000600,000 volts between the Earth and the
ionosphere. The ionospheric current flows
north across the Equator and comes back
down, 001 at the North Pole, but at about
«I' nonh latitude in central Canada. This is
the area known as the "auroral ring,• where
there is a lot of northern lights activity,
more even than at the Nonh Pole.
On the Canadian plains during nights
of a lot of electrical activity, people cannot
use the telephone, and sometimes the whole
power grid goes down because the long
wires build up so much electrical static. The
Southern Appalachians are at the southern
edge of this electrically active zone. If we
didn't have mountains here, we would not
experience electrical phenomena at all. But
mountains arc an imponant pan of the
Earth's electrical energy circuit. One-third
of the Earth's electri.cal current returns 10
the Earth at high mountain peaks. There is a
blanket of thicker atmosphere, called the
"planetary bound.µ-y layer." that extends
one mile above the surface of the Earth and
nets as an electrical resistor. As the air gets
thinner at higher elevations, it offers less
resistnnce, and electricity c;in now more
easily through it. High mountains like the
Southern Appalachians act like lightning
rods, or electrical receptors, that penetrate
the planetary boundary layer and conduct
the electrical energy back to Earth.
The Ea.nh's electrical energy moves
in a great circle. When a thunderstorm
occurs in the Amazon River Basin or in
South America, the energy travels to the
nonh, comes into a mountain peak, returns
to the ground, and travels underground
back 10 South America. When it is
summcnime in the north, the polarity shifts
so that the thundcl'5torms here gener.11e
current which is sent back through the
ionosphere 10 the south. It is like an
alternating current on a yearly cycle instead of sixty cycles per second, it's one
cycle per year - six months one way, six
months the other.
Professor Aurcla also has a gr.1ph of
the daily variation m electrical activity, and
the graph shows that here in the nonhem
hemisphere the highc.\t level of activity is
between l l and one o'clock at night. As
happens here, most of the thunders1om1
activity in the southern zone occurs just
before sundown, so the surge arrives up
here around midnight, and then activity
tapers off towards morning. There's a daily
variation, and there's a seasonal variation.
We just happened 10 be on Grandfather
Mountain during a period of peak activity.
(conttnucd CG po&< 10)
JGoti&ah Journot
pal)&
0
�Old Houses
Even exposed to all weathers
it takes many years
for a strong house, untended,
10 collapse of itself.
First the boards have to weather,
shedding even the little life
the ax lelt them.
The doors, swollen with rain,
must open, inviting owl and vole
and every creature at random
like a kind of ark:
men without money
and lovers at play
on the one brown mattress.
Boys in summer must stone
the windows to blindness.
then grow themselves
into sternness and silence,
assuming the weight of their lives.
The wine bonles smashed
in the oorner must gather dust
and the eaves go crazy with birds.
and the floors curl up
like sleepers grown cold.
Then the stones it sits on
must sink in the wet eanh
as they open at last
to the frost's slow demolition.
TIii tho whole house slumps,
a haven for snakes, so low
nol even the wind
caJ1 rattle it anymore.
II
No strata
of wills. deeds, papers,
stacked in the courthouse
can tell you
how it came to this,
why the rose bush runs wild
over the back steps,
and a rag doll is left
down cellar by a stack of books. No matter.
Today is one out of many
and you are happy.
Nothing here is haunted.
Squirrels skitter off like regrets
· as you enter their chamber.
a tourist, a snapshot.
The old boards give back the light
with a kind of joy, the rose
llght of evening, the sun's
dark laughter. For it takes.
it takes many years.
- Richard Nester
Drawing by Rob Memck
(aintinued 6om page 9)
ls all this related somehow to the
Brown Mountain Lights? Maybe it is!
Perhaps Brown Mountain for some
geological or physical reason is more
conductive. Perhaps i1 is positioned in such
a way, or iis roots go down to a cenain
depth beneath the Eanh so lha1 it aurac1s
more of this kind of activity.
Maybe not.
However, for whatever reason, there
are fireballs shooting around on Brown
Mountain. And in the Andes Mountains in
Peru, 1he highest mountains in the Southern
Hemisphere, where one would expect to
sec an elecaical activity center, there is a
phenomena called the "Andes LlghLc;":
mysterious lights that can be seen among
I.he mountain peaks. In guidebooks I have
seen references to lhe Brown Mountain
LighLS tha1 describe I.hem as being
"...similar to the Andes Lights in Peru."
They seem to be much the same. Bur who
knows? We just do not know enough yet to
be sure.
Xatimh Journot ptuJe t 0
Resource Reading:
The Earth's £/ecmcal E11viro11ment by E.
Philip Kirder and Raymond G. Roble,
co-chairmen (National Academy Press:
Washington, DC: 1986) .
lightning, Auroras, Nocturnal lights, and
Related Phe,wmena by W.R. Corliss
(Sourcebook Project; Glen Arm, MD:
1982)
Aurela, Asko and Risto
Punkkinen,"Atmospheric Nitrogen Dioxide and
Nonhem Plants," Report of Kevo Subarctic
Research Station 17: 1-6 (1981)
or
• Schematic diqiam ela:uic c:wn:i,15
in lhe ionosphere and inner magnctosphett.
Sowa,: the Eanli's El«tricol EnvirOMIDII
b)I E. Phibp Ki.rdcr and Raymond 0 . Roble
Punkinnen, R. and A.M. Aurela,
"Production of N02 and Sound in Positive
Streamer Discharges," 7th lnternatio11al
Conference 011 Atmospheric Electricity
(American Meteorological Society,
Boston, 1984)
Summer, 1991
�KA TUAH AND THE EARTH GRlD
"The Earth grid" is an energy
system that surrounds the emire planet.
Dowsers think of the grid as a network
ofelectric and magnetlc energies.
Meraphysicians see the grid theory as yet
atwther demonstration that 1/ze Earth is a
self-regulating system and a consciollS
being. There is a wide divergence of
viewpoints on the nature of the Eartlt
Grid and Katuah's place in the system.
Following are s1mu11aries of the opinions
ofa few of the individuals in Ka11,ah
who routinely work with Earth energies:
Joll11 Shisler is a biolocation
co11sultan1. Using a combinatio11 of traditional
dowsing techniques a11d scientific equipment,
he assis,s clients i11 choosing building sites and
construc1i11g buildings for optimum health. He
takes inu, accow11 Earth energies, climate, soil
rype, and also the surroundlng lu1111an-created
energy fields.
Theories about Lhe Earth grid began to
surface about 50 years ago in France and
Germany. Dr. Josef Oberback of Gennany
originated the lheory of two grid systems, a
cosmic grid which runs nonh to south, and east
to west; and an Eanh grid system which runs
northeast 10 southwest, and northwest to
southeast. The two grids lie in close proximity,
wilh the Eanh grid crossing points about seven
inches away from the crossing points of the
cosmic grid. There is constant energy exchange
and interaction between the two grids, and ii
can become difficult to separate the two when
mapping.
There is no mystery about the grid. It is
nothing more than vibration, or frequency. The
two grids can be mapped and measured
Superimposed on each other, the two grids
create what would be ca.lied in electr0nic
tenninology, a "2 x 2 memory core system" of
el~oical and magne~c fields. These crossing
points could be descnbed as "spiral vortex
energy."
Except in the event of earthquakes, the
Eanh Grid fluctuates very li1tle. The cosmic
grid fluctuates seasonally, expands and
contracts at sunrhe and sunset, and shifts
during eanhquakes. The Christian church
calendar, which bases its holy days upon the
old pagan holidays, follows the seasonal
fluctuations in the cosmic grid. On October20
near All Saints Day, the cosmic energy field '
begins to expand. By December 20, the cosmic
grid lines are as large as nine feet in width.
This i~ also the time of year when people
e,cpenence more heallh problems. By February
2, the day when the Christ child was
introduced to the church, the cosmic grid lines
have receded back to their normal size of two
and one-half inches in width.
Everything that we do 10 the Earth attracts
the magnetic flux in the Earth at the local level.
If we dig up tree roots, put in dumps, or place
huge culverts in the Eanh, as we are doing
now, we change the lines of magnetic flux.
The human adult is composed of70%
water. Every atom in our bodies is replaced
periodically. We lose two pounds of cells per
day. We have new skin cells every thiny days.
We are in a constant state of change. Every
blast of energy goes through our bodies,
whether that energy is from the Earth, cosmic
rays, magnetic s1onns, or human-made
electronic energy.
It is not only the gcopathic location of
one's residence that determines the debilities 10
which one is most liable. We arc changing !he
molecular structure of our bodies because of
the barrage of the horizontal electrical field
which we have created, as opposed to the
venicaJ field of energy coming down from !he
cosmos and the steady-state electrical field
coming up from the Earth. We arc affecting
ourselves at the cellular level so rapidly that we
have stepped up our own evolution by 50,000
years.
by Charlotte Homsher
Richard Crutchfitld, a dbwser from
Weaverville, NC works 1 ridgecops along 1l11t
Jte
Blue ridge Parkway searching for negative
vortexes and evldence of ancienc sacred sites.
Richard works with two basic grid
energies. The Curry grid of magnetism is the
Eanh Grid. It runs in lines nine co ten feet apan
around !he globe in a nonheast-southwcst
orientation. These lines are intersected by
peipendicular lines about the same distance
apart. The intersections have positive, neutral,
and negative energies which alternate along !he
lines.
. The Hartmann grid is the cosmic grid
which overlays the Earth Grid. The cosmic grid
has wider lines which vary in width according
10 where the Earth is in relation 10 1he sun, and
other factors. The fluctuations of the cosmic
grid influence our behavior.
{conunucd on nu.I page)
The new double pcntadodecahedron grid p:iuern now emerging
Summer, 199 1
• from Nrw Earllo Odystty by Joseph Robcn.JochmJJ1s C) 1989
Xatimh Journot paqe 11
�(conlil!ucd from pogo II)
Richard has found much evidence of
ancient sacred sites in the mountains. Of
panicuJar interest 10 him arc the many large
rocks which were cut and placed in the
landscape by the ancients who placed "walls of
energy" into the rocks.
Richard uses t11e tenns "positive.. and
"negative" to describe vonex energy as either
heallhy or unhealthy. Po:.itive vortexes are
generally found where the vege1ation is lush
and the area seems invi1mg. There may be fairy
rings in these areas. The negative vortex area.,;
can be recognized by scruffy vegetation and
fallen trees. The negative vonexes become
unhealthy for various reasons, possibly
including violence from old cultures or our
own negative thought forms. Using dowsing
tools, Richard reverses the flow of energy in
the negative vortexes. I le believes that he is
aiding the healing of the Earth by helping to
restore unblocked flows of energy.
• rn late winter, 1991, Richard perceived
with his dowsing rods that there were two new
energies on the ridgetops. The first was a
steady, unfluctuating su-cam of energy which
came from the nonhwest and blanketed the
mountains. This energy was of a very positive,
healing nature. There was also another kind of
energy which was moving uphill at knee level
with both negative and positive polarity flows.
Richard docs not think either of these new
energies is geomagnetic, nJthough they may be
related 10 the life force energy which comes in
through the node system of the Eanh Grid. He
believes that the energy may have been
activated by very sophisticated pre-planned
engineering on the part of someone or some
force, possibly by the ancients. When this
energy hits sacred sites, the siLes seem 10
spring back to life. Medicine wheels activated
by this energy are very powerful.
Bill Waften has smdied Native
American prophecies and traveled exrensivel>•
to sacred sires the world over. His eleventh
book, Pilgrimage, will be available this
summer at the United Research lighJ Cemer
near Black Mo111110i11.
The Cherokee Indians recognized that the
Earth energy in Katiiah was feminine/right
brain energy. They refe~d 10 Grandfather
Moon and Grandmother Sun until they were
forcefully reloc~ued to Oklahoma where the
prevalent energy was masc11line/righ1 brain.
The masculine counterpan 10 the Katuah
area in the United States is the Four Comers
area. The Hopi peace prophecy states that there
will be global peace when the Rainbow is
completed between the Hopi Four Comers area
and the Cherokee Katuah.
In 1984 Diana and Jim Gourc from the
United Research Light Center began prayer
group pilgrimages from Cherokee, North
Carolina to the Four Corners area.. They
believed that they had anchored the Rainbow
into the etheric. However, they were not aware
of the Cherokee interpretation of the prophecy
that called for extending the pilgrimages 10 the
Mount Shasta area and nearby Black Butte,
California. The prophecy also called for
prayers for all the people who lived between
these three power poinlS.
Pilgrims from Kntuah who wish to fulfill
the Hopi peace prophecies may travel the "Icy
lines," or lines of power, by way of the Grand
XatiUJh JoumaL pa<JC 12
811/ IValrcrs
Canvon, Southern California, Mount Whitnev,
and north to Mount Shas1a: or by an alternate.
route from the Four Comers area to the Gmnd
Teton Mountains, the Bighorn Mountains,
Yellowstone National Park, and then west to
the Mount Shasta-Black Butte area.
Mary arrd Joseph Jocllma11s recemly
moved to Sowlt Carolinafrom New
Hampshire. Mary is a karmic galactic
astrologer and Joseph is known/or his book
Rolling Thunder. The Coming Earth Changes.
The pair co,uittct 1011.rs 10 sacred sires aro1111d
the world and are co11sidered authorities on
ancient cultures arrd vortex energy. Together
they research what they call the "evolving
crystal grid." Their grid theory involves
complex patterns ofgalactic co11jiguratio11s,
ancient symbols, and sacred geomerry.
According to the Jochmans, the Earth is a
living evolving, crystal fonn. She has points of
power on her surface which increase in number
every time she moves into a higher energy.
Along with the increase of power points, there
is also a corresponding increase in the lines of
energy (the grid) between these power points.
When the continents were splining apan
about 220 million years ago. 1hey broke along
Lhe lines of a tetrahedron. Since Lhat time the
geomeaic configuration of this grid has become
ever more complex.
The Earth is now undergoing a massive
shif1 which will result in 1he most complex grid
yet. The new grid will be a double
pentadodecahedron. The power points on this
new grid will increase from the present 64 to a
~otaJ of 486 poccntiaJ sacred sites. The ancients
located their sacred sites and built their
monuments on or near the grid power poims.
Many of these old sites will be dying or
changing purpose as the new power points
emerge. The Harmonic Convergence of 1987
marked the beginning of these changes. The
new crystal grid will be in pin~ within 30
ye:irs. The energy now being anchored into the
Sou1heas1 is feminine, intuitive, hean energy.
Mary claims that the m.ijor power poini for the
Capricorn Compassion node will be anchored
in the Carolinas or Tennessee by 1996.
Compassion as defined by Mary means
"the ability to communicate one's compassion
for all of life," The old anchoring point for this
compassion energy was the ancient mythical
Allanth which is off the Florida coast. There
are manv Karmic connec1ions between Ka11iah,
Atlantis; and Lemuria. Remnants of the land
mass of the old Atlantis can still be found in Lhe
Southeast. In Peach Tree Rock, a heritage trust
site in South Carolina, there arc visible crusts
of rock from the original Atlantis.
The Elbenon quarry district in Georgia,
site of the largest granite deposit in the world,
is sitting on the edge of a huge mass of
crystalline rock 35 miles long. This same
crvstalline mass is connected to the
underground mass of Stone Mountain. When
the crystalline energy is triggered by the
anchoring of the new grid, many mountains,
such as Stone Mountain, will become
reawakened. Also the EJbenon granite, which
has been exponed around the world, will
become reac1iva1cd with the Compassion
energy.
According to Joseph, the Eanh will not
allow manipulation of these higher new
energies. We cannot force the changes, and
neither can we stop them We can delay the
anchoring of the energies for a time by our
resistance 10 change, bu1 the Earth will be
reborn no matter what we do. The Earth
changes do not have to be cataclysmic if we can
"allow the Eanh Mother to go through this
birth." We are the creatures with the greatest
po1entiaJ 10 lose everything in the Eanh
Changes, yet we are also the potential
midwives. "We are the Earth Changes
ourselves. If we change within ourselves first,
then we become a force of change to bring lrUe
co-creation to the planeL"
Those who wislifor information about
the Jochmans' Alma Tara Multi-versiry, the
Universal Magi Apprenticeship program, or to
subscribe ro their newsletter. may write them
a1; Jlox /0703; Rock Hill, SC 29731.
Mary & Joseph Jockmans
S11mmcr, l 99 l
�THE CALL OF THE ANCIENT ONES:
The Spiritual Re-Awakening of the Great Smoky Mountains
:Cl
has become increasingly evident over
lhe past decade lhat the Eanh is indeed
chan~ng. All around us rhe climate becomes
more unprediclllble while volcanoes awaken to
cast the earlh's blood heavenward in fiery
splen_dor. De~rts grow larger and areas of rich
and tillable soil grow smaller. Rivers and seas
continue to pound lhe continental shores,
carying their signarures into lhe landscape
while battles rage for the cleansing of their
polluted walers. UnnaturJl clouds block lhe
swlight from our cities, and the land groans
wilh the pain of greal quak<!S thal rend and tear
the fault lines lhal lay in lace-like patlems over
lhe plane1's surface. All the while, humanuy
wages war amongst ourselves, economic
siabi!ity wav_ers. and political, social, and
religious penis challenge our very survival.
Bui th<;se are the frightening negatives
regarding planetary change, for arnidsl all lhe
apprehension and uncenainty some
wonderfully positive global events are
(!CCUrring lhat are unprecedented in modem
umes.
These events will perhaps do more to
open the minds and heans of humans to a
greater awareness of the truth of the "living
E~''. theory than anything the academic or
s~1enllfic "".orlds could ever offer to prove or
disprove this age-old tnnh. An explanation of
these events spans lhe fields of geology and
geomancy, and encomp~sscs lhe perspectivCl;
of_l~e sa_cred ecology of Native American
spmtunlity as well as related beliefs and
practices of other ancient cullures.
The body of Mother Earth is dotted with
special power sites, bolh natural and
human-created, that were recognized and used
by our ancestors for lhe performance of their
~cred c~remonies. Balefires have lil up the
mght skies on the grassy slopes of ancient
Av~lon while priests and priestesses wound
their way through the stone circles at
Stonehenge and Avebury. Patient eyes have
awmted Grandfather Sun 10 make i1s annual
imprint upon the walls of Newgrange in Ireland
and Chaco Canyon in the American Sou1hwes1.
Sacred mountains all over the \\-Orld have
beckoned pilgrims to lhc1r summits and the
healing waters from holy rivers, wells. and
springs have blessed and repaired 1he bodies
and souls of the faithful who have lilied their
chalices with sweet waters, 1hc Earth Mother's
very source of life.
Yes, our forbears were clme to the Earth.
They called her Mother. TI1ey knew lhe
wholeness of Nature and lived their lives as 11
conscious relauve pan of all the planet'!> life
kingdoms. It was precisely because of tl11s
closeness that our ancestors could sense the
and potent _life force of the planet being
emmcd at specific sttes. It "'as to those pfaces
that they retreated for healing and
rcplenis~me_nt, and it was there that they did
ceremonies in honor and recognition of the
natural earth forces around them lh3t gave
power and purpose lO their hves.
ra"':
Since the latter days of the Allantean em,
Summer, 1991
by Page Bryant
Pun&al An by We. Wyan
humans have gradually moved forward in
evolution. Civilizations have come and gone.
Many spiritual traditions have sprung from the
Atlantean "root," presided over and preserved
down ~rough rime br Egyptian hierophanlS,
Delphic oracles, Celuc pneslS and priestesses,
My_stery Schools, and adepts and shamans of
vanous culrures. As evolution proceeded,
ho~~ver, modem times and society nnd new
religions pushed the Old Traditions into the
darkness of obscurity
This, like the Earth, is changing. Once
m<?i:e the Wisdom Teachings and the social,
sp!ntual, and ecological values they foster, are
being sought by modern aspirants. At thi~
panicular lime. a revival of interest in Native
American spirituality is spreading like wildfire
worldwide, due no doubt to its embodiment of
the principles inheren1 in the Earth Religions of
the ancienl past. These principles have a
tremendous bearing on our ecological problems
of today.
People are seeking lo learn about
ceremony and are using it as a loo! for gaining
a closer relationship with the planer. a
relalionship 1hat has long been lost and/or
devalued. As a result. the location of sacred
sites is of intere~t to thousands of sp1riwal
seekers worldwide, and ceremonial voices have
begun to resound, once again, within sacred
stone circles, medicine wheels, fairy rings. and
other cercmon1al grounds. Power spots or
vortexes. long dormant. have begun to awaken
during this time of planetary change and
ren~wal. Their power will once again be
available 10 empower humans and members of
other kingdoms to progress into a New Dawn.
While doing the re~arch and channeling
for The Earth ChanReS Survival Handbnok
some ten years ago, my Spiril Tc,Kher. Albion.
lor whom I have been the "mstrUment" for the
past twenty years, gave infonnauon aboot lhis
time of planetary change and mentioned ccn.un
pl3ces in Nonh America 10 "'hich people would
be drawn, some tcmporanly and others
permanently. The intense degree of natural
eanh power, the "energies," if you will, was to
be the reason why individuals would foci such
on attraction lo these places which would also
be where "Light Centers" would spring up.
designed to teach nnd guide spiritual seekers.
The~ places, which Albion called "way
slations," would ah.o be safe. in every way,
during the planetary changes. They would be
places where lhe land ilself would be tile
greatest teacher. One of these locations was
identified as the area surrounding Asheville
Nonh Carolina. Olhers were Sedona, Ari~na.
where my husband and l lived for eleven years;
southern Colorado; pans of Hawaii; and Santa
Fe, New Mexico, to name bur 3 few. While
trying to make a decision as to the proper
location for a move. due to a droughl thar
Albion predicted would become much worse,
and for olher personal desires, Albion brought
the Asheville area to our anention o.s the plac~
to which he would like l0 see us move. [a thal
~ession, ~e Teacher offered some interesting
infonnauon aboul the Great Smoky Mountains
lhat I feel is important to share with my
rea~ers,- I am, for the most part, using
Albion s exact words so that the reader might
get lhe "feeling" that the Teacher tried 10
portray:
"...The Great Smoky Mountains
themselves arc the Elders... the Ancient
Ones:.. whose voices have sung the Song of
Creauon on the North American continent
longer lhan lhe voices of any other mountain
range. They arc so very, very powerful, and
lhat power may be explained in lhree ways.
"First, because of lheir particular situation
geologically, and lhe powerful influence of the
ne3=1by sea. the~ mouniains arc magnetic in
thet.r charge of hfe force. Magnetism is of the
nature of lhe element of watt..-r. It is conducive
to helping one rum wi1hin, 10 tap the
subconscious and the Collective Unconscious.
Magnetism promotes ~nsitivity and awakens
the psychic and intuitive faculties wilhin human
consciousness. Magnelism is lhe feminine
force in Nature. These mountains are filled
with natural springs and underground river.,
and caves that have a sublerrancan water
source.
"Secondly, because we are labeling lhem
as "magnetic mountains," they are conducive: to
the energies necessary to assist Spiritual
Seekers \l.ith their Vision Quests more so than
any other mountains in the world at lhis umc
. 'Thir~ly. the Smokie~ hold the 'memory'
ol th~ breaking up of the continents dunng
previous planet.1ry changes and of the mountain
building procc.,s. They have 'recorded' the
ancient voices of Nature tha1 are unmatched on
your continent. Smee the l:m period of Eanh
changes, some len thousand year.; ago, these
great mouniuins have hecn 'asleep.' their
energy but a shallow breath. It was aho during
ll10se ancient times of upheaval that lhese
mountains were first inhabited by Allantean
m1grnnt, who spread throughout the \I.Orld
~eekmg refuge nnd ne\l. beg.innin~. To this
day. there arc ancient rock and b:trk scrolls and
SO!llC cave drawings that arc 1\tlamc.1n an their
on gin 1h:11 still exi~t wilhin various pans of
these mountains.
"This place has long been the site of
:m:ane ~ercmonies. Although man) of lhe
mountain peaks have been worn do"'n wnh
time. there were once seven summits in the
Smokies which were u~cd throughout the
centuri~ as ceremonial !;lit:;. The areas around
(aJlllurucd c,n llellt J>OS•)
Xotuah Journal JlCl()C 1'3
�(coniinw,d liom Pl&• 13)
them still comain n:mnaotS and artifactS of the
Old Ways. Some of 1hosc whom you call
Native Americans were born from these
Atlantcan ancestors, while others migrated
here from other continents and settled into this
land. For a shon time, the mountains remained
awake to their full energy potential before
slipping into an introvened slumber. Once,
through time, their power re-awakened for a
shon time, to embrace the native people who
fled into lhem for safety so that they and their
tradition might survive the thrca1 of the
invaders for later rimes. These who the
mountains hid were those you call the
Cherokee.
"Beginning in the middle of the decade of
the 1980's, the Great Smoky mountains began
LO awaken once again 10 their full power. This
process will be comple1e by the year I 993.
Between now and 1hen, many will be drawn 10
this area. They will come to live and to study
and to 'connect' themselves with Mother Earth.
Teachers will come 10 the area and some will
establish Light Centers. Ancient ceremonies
will be practiced once again on these mountain
slopes and the Native American tradition and
people will become stronger and more
irnponan1 to the natives themselves. Sacred
sites throughout the mountains will re-awaken,
sites such as Chimney Rock, Blowing Rock.
Mt. Mitchell, Wayah Bald Mountain,
Grandfather Mountain, Flat Rock, and Looking
Glass Rock will once more embrace Seekers
and emit their most potent power. The waters
of the Smokies will become more potent and
can be used for healing the body. They will be
rich for growth and fertility. The planis of the
area will increase in their potency so that their
medicinal value will be greatly enhanced. The
formation of 'brotherhoods' and 'sisterhoods'
will have their birth in these mountains once
again."
must be and what my future as a teacher mus1
be. It is here, in the Great Smoky Mountains
that I will live and work 10 awai1 and
experience the awakening of the Ancient Ones.
It is here that r will listen to 1he Voice of the
Earth Mother sing the song of Creation... of
Wholeness... and of Rebirth. And, it is here
1hat I will seek to add my ·ligh1· 10 the ·ugh1s·
that are already here... in peace and in harmony
with the Spirit Forces and the Greai Devas of
the Mountains.
So mote it be!
Page Bryant is a ttacl~r and p.rychic ofmany
years txptritnce. Shr has sludit'd atensivt'ly with
Nativt American mtdicmt ttachtrs and is familiar with
naJivt' prophecies abow the currtfll Earth changes. She
has wrttttn st11tral books, one of IM bt'st known Ming
The Earth Changes Survival Kandbook. fltr /WO nr:wtsl
rtkasts art. Tcrmvis1on, a pr~r on sacred sitts o/tht
world. and The Aquarilln Guide lO N;wve American
Mythology.
Page and l:t'r husband Sco11 Guynup, a visionary
artis1, havt optntd 1he Mystic Mowuain Rt1re_a1 and
Ltar,ung Cuittr and may bt' rtaehtd at -,07 8rUJIS\l,1C'Jc
Drive; Waynmillt', NC 28786 (704} 456-6714.
This article was reprinted from Eanh Walk, tht
ntwsltlltr ofThe Earth Ctn/tr, which is dedicated 10
personal <kvelopmtnt and Earth htaling by bringing
s1udtnts toge1/iLr with well-known Native l.!ru!rican
ltachus Olld holding regular spirltMDl ceremonies ill 1hr
narivt ,radicion. The Earth Center is mam«zintd by Zoe
and Jim Marun. Contact them 01 302 Old Ftllowship
Road, Swannanoa, NC 28n6 (704) 298-3935.
WIIEN THE MOUNTAINS A WAKE
Upon hearing the Teacher's words, I
knew, beyond doubt, where 1 must relocate.
knew what the next step on my path of life
(from a conversation wi1h Page Bryant)
"My spiri1 teacher Albion has repeated
numerous times in speaking of the Eanh
Changes, 'We don't wan1 you to limit
yourselves by thinking about 1he Earth in only
the physical sense. When we say Earth
Changes we are talking about geological and
climatic changes, but we are also talking about
social, political, and spiritual changes.'
RESOURCES
······~.
.... . .~~~~.1!·~·-· -
• Earth Ascending. Jose Arguelles (Bear & Co.
Publisher.i, Santa r-c, NM. 1988)
• Thi! Divining Jland: The 500 Ytar Old Mys1try q/
Dowsing. Chris10phcr Bird (New Age Press; P.O. Box
1216; Black Mounlain, NC 28711. 1979-1985)
•Ttmn•ision. Page Bryant (Hi1rpcrMd Row, New York.
1991)
• Anti·Gravity and tlu- World Grid Ed1tc.d by David
Hatcher Childress (Advcntwts Unlimited Press; Box 22:
Stelle, IL 60919. 1987)
~
/(:i;<-:;;~\
..:·
.
..
• •
•
·:.
.
•
......
,
_
~
··....
··.........'
.......
..... . .
,
··-
..........
.......... . l ....\ ... ······-.........
:
;
.,-..
••
I
jlll'"li~l.'i,,,__
.
'•
·..:.
-
....
..
.
.
,
• r(!C()rtkd by DW
• The Earth Sp,ril. Its Ways. Shrines and Mys1tries.
John Mitchell (Crossroads Publislung Co., New York,
NY. 1975)
• T~ Ntw Vi= Over Atlantir. John Mitchell (Harper
and Row Puhlishcrs, San Pranci51CO CA. 1986)
• Looking Gia.rt Univtrst: The Emogmg Scitnce of
IVhokMSS. F. David Peat and John Briggs (Simon &
Schuster, Inc., New York. 1984)
• Tht Ancitnl Srienu ofGtomancy. Nigel Pennick
(Townes & Hudsen. Ltd., London. 1979)
•
o!
••
• "Geomancy: A Tawny G111111mor; Steven ~ l in
Rais,: tht Sraus (Spnng, 1984 • Planet Drum
Found:11ion; P.O. Box 31251; San Francisco, CA
94131)
• Where ug1wi.f livt. Doug Ro~Jln (Cherokee
Publicnlions: P.O. Box 256; Cherokee, NC 28719)
• Black Dawn • Bright Day. Sun Bear & Wabun Wind
(13.e.lrTribe Pub.; Box 9167; SpocMc, WA 99209. 1990)
Wet England. 1984)
• Nttdlu o[Srone. Tom Graves (Granada Publishing
Lid. 1980)
:.
.:
d
~
• Ear1hmind. Paul Devereux, John S1ccle, and David
Kubrin (Harper and Row Publishers, New York. 1989)
• Ftng Shui: Thr Seitnet ofSacrtd Landscape in China.
Em~ J. Eilel wilh commem.:iry by John Michell,
(S)'IICJ'getic Pless; 24 Old Gloucester Street: London
-... ,
. . ~. .
"The sacred sites in the Appalachian
Mountains are coming into their power. 1993 is
a year tha1 I feel will be intense in every way.
Bui people are not going to be able ro
experience that power until they reconnect
themselves 10 the Mother Eanh.
'There are mnny ways to regain our
connection with the Eanh. One 1s 10 educate
yourself about the Earth. That is what my book
The Eanh Changes Survival Handbook is all
about.
'That is well and good, bu1 we need 10 go
a step funher. We need 10 learn from the native
people. and the most imponam thing we can
learn is ceremony.
"We have to get back into doing the
ceremonies 1ha1 honor the forces in narure.
We've jus1 become 100 sophisticated for our
own good. Jus1 try getting up in the morning
and greeting the sun. Take a handful of
cornmeal and throw it up toward the Sun and
say, 'Thank you, Grandfather. Thank you for
the new day.'
"Do that for seven days - ir you don·t feel
better, more connected 10 the Sun and 10 the
Earth, then don'1 do it any more.
"Something simple: we have a sign by the
water tap in the the kitchen tha1 says,
'Remember the water spirits.'
"People want to know what that means. I
ask them, 'When is the last time you gave
1hanks to the water spiri!S for being here?'
"They say, 'What?'
"Obviously it's no1 a question of when
was the last rime, because they have never done
it before. They've never though1 abou1 it 1ha1
way. Well, I lived in the desert for 12 years,
and r learned 1here 1ha1 it's really important 10
have a good solid peace with the water spirits.
'That's some1hing to think abouL We
lake these things for granted. That's the big
enemy: we lake all these things for granted.
No1jus1 the Eanh, the waler, and the air, but
also each other.. .life! If people can stop doing
that, then we've staned the ball rolling."
• TM Ages ofGOia: A Biography of our livin1 Ea,-1/t.
J:imcs Lovelock ry./.W. Nonon & Co. Inc. New York.
1988)
Orawina by Rob Meaick
• Sacrtd Pious. James A. Swan (Bear & Co.
Publishing. Santa Fe, NM. 1990)
• Ear1h Wisdom. Delores LaChapclle (Finn Hill Ans;
P.O. Box 542; Silvcr1on, CO 81433. 1~78)
Summer, 1991
�"If the Earth Is To Heal,
Our Hearts Must Be Broken":
Two Experiential Approaches to Reconnecting with the Earth
by Richard Lowenthal
Earth Dance
Since August oflast year I've been
deeply involved in the fonnation of an
innovative environmemal youth program called
EanhDance. There are two primary "guiding
lights " behind this program. First is the belief
that our youth need in-depth and experiential
knowledge about our environmental crisis - .
and about viable, practical solutions. Second 1s
the observation that young people are
.
disenfranchised in our society, and are growing
up feeling helpless and/or apathetic about their
future. They are desperate for guidance,
support, and hope. They are seeking a positive
aliemative vision.
In speaking with groups of young people
throughout the Asheville, North Carolina area,
EanhDance director Mark Fields and I have
been astounded and saddened to hear the
bleakness of many kids' vision of the future.
Even from nine and ten year olds, when we ask
them to imagine the world twenty years from
now, we hear responses like:
"In 20 years there won't be any eanh."
"1 see the whole planet covered in black
smoke."
"The hole in the owne layer will keep
growing, and we'll all be fried by radiation."
They have good reason to be frightened
Although our culture voices concern for our
childrens' future, it ii; simultaneously
devouring the planet and pirating the natural,
financial, and social resources essential 10 the
future of the coming generations.
Amazingly, environmental education is
still considered an educational "frill," and sits at
or near the bottom of the totem pole of
educational priorities. This error is a symptom
of OUT failed relationship with the natural
world. This massive failure in tum translates
into failed relationships with our children, since
we are initiating them inro a social system badly
out of touch with reality. And buying a child
off with a new computer or video game doesn't
change the underlying truth: if we really cared
about our children and the world they are
inheriting, we would be doing much more chan
we presently are ro deal. with t~e profo~nd
social and ecological cnses which cononue to
deepen around us.
Within our society and within each of us
individually, there exists a _pressing n~ed for
adaptive change and conscious evoluuon, a
need that we consistently refuse to recognize.
We need 10 honor the Eanh, to begin again to
nunure the awareness chat this planet is our
Home, that we belong here and are responsible
for caring for our Home place.
One way to promote this aw3:"!"CSS, an~
the sense of caring nunurnnce that n evokes. 1s
through planting trees. This spring,
EanhDance sponsored a tree ~ale and plan tin~
project for young people, wh1<:_h w:c: unique m
its multi-leveled approach. This proJCCt had
three interconnected goals:
1) To empower young people (age 9-18)
to act on behalf of their communities and their
S1nt111ia-, 1991
Planring trees al GrQ.NJ[Olhu Mountain
natural environment, and 10 literally get "in
touch" with che Earth by planting trees.
2) To teach kid5 that environmentalism
and money-making can coexist, and in fact can
In
suppon each other. _ this case, 40~ of the
money raised by selling trees went directly .
back to their environmental groups or classes m
school, 10 be used for other environmental
projects chqsen independently by each group.
(The remaining 60% of the proceeds covered
EarthDance's expenses in coordinating the
project.) One group donated its earnings 10
black bear protection work, while an~ther
chose 10 buy and protect an area of r:unforest.
Yet another group set its money aside to fund
the projects of the environmental club during
the coming year.
3) To conduct a liCientific experimen1 .
based on soil rcminemlizarion as a therapeutic
technique for healing both !;Oil and trees. In
coordination wilh Dr. Roben Bruck, a
nationnlly known expen on acid min and plant
pathology, EanhDance arra!'lged for tree
plantings on areas at Mt. Mi1chcll and
Grandfather Mountain that have been
devastated by a combination of airborne
pollution, insects, and fungi.
Using a na1urally derived mineral rock
dust study groups remincmlized half of the
where trees were being replanted, while
the remaining areas were left alone to serve as
controls.
Dr. Bruck expects 1he rock dust to
significantly im~rove th_e ~es' chances of
survival due 10 its alkahmzmg effect on the
soil and 'the concentration of irace minerals it
provides for the trees' nourishment In
.
Germany. large-scale remine:-l1iw.tion efforts _m
the Black Forest have been highly successful m
rejuvenating dying forest stands.
.
.
Herc m Asheville, another expenment 1s
under way on the Audubon Society's new land
at Beaver Lake, where kids planted 200 trees -
area;
~vcamores, hickories, pecans and hybrid
chesmms - and remincml1zcd half of them.
EanhDance is also planning future projec1i, to
explore whether reminemlization can, ns Dr.
Bruck suspects, minimize or perhaps stop the
damaging dogwood blighL
All the!">C effons arc imponant, yet the
crucial aspect of the EanhDancc approoch is the
focus on active involvement and experiential
education for our youth. Technical solutions
and temporary improvements will no~ suffice lO
insure a sustainable society and a habitable
planet. We need a drastit "change of hean"
even more than a "change of mind." We
already realize the gravity of OUT situation; th~re
is plenty of terrifying inf0rnl3tion oa that topic.
What we need now is courage, inspiration and
lwpe. We need hean-lcvcl inspiration to get _us
motivated, but inspiration never lasts unless 11
is convened into hope and encouragement
through direct personal experience.
As Mark Fields puts it, ''The problems of
our world ultimately spring from OUT sense of
separation from life and each other. The mos1
effective way to heal this sense of separateness
is through building connectedness and
community: actual involvement in life.
"In thinking 1his through, I concluded
that OUT children arc the most effective
"acupressure poin1" within human society 10
quickly tum things around. Most a~ults arc
either so busy or so shut down emononally that
they arc simply unavailable for intensive
involvement. Our kids, on the other hand, arc
desperate for involvement, for real participation
in life. And the kids have the most to lose, too.
They know we need to preserve the planet, but
they aren't seeing much real change; they arc
offered public posturing and "green" slogans
instead. This conveys a negative message to
our youth, and increases their frustration and
cynicism.
"If young people don't have a positive
oullet for their energy and youthful enthusiasm,
they tend to lapse into depression or apathy.
But if their potential energy is guided and
convened into activated. energy, then they can
work to change the direction into which our
planet is heading - and they can feel much
beuer about themselves and their future. Only
if a tremendous grasH'OOts movement arises,
among both children and adults, can we move
towards righ1 relationship, wholeness, and
harmony. I see this movement as one of the
bare essentials for the survival of humanity and
the planet - and it 1s happening. and slowly
growing, becau:;e II is so desperately needed.
We need more than anything 10 reconnect with,
and honor, our Source.·•
MurJ; Firld.r is aformrr busi11essman ondflowtr
farmrr who spent many )·ears living in the f<Jln/oresu of
Costa Rica lit rtlMTMd nnrth ,n 1988 fuling a dup
r.onu,11 for ow social and p/JJMUJry tn1v-0=111. and
rpent tM [WI two ~ors dew/oping the ideas bthilld
EanhDanct. Phone (704) 2.52.Jlll/8 or writ( to
Ca11hDa11cc htStllutt: P.O. Box 2155: Ashl!Vlllf. NC
28802.
(continuod on nm r•i:•)
�(conlinued rrom page 1S)
Children already have the connection.
Little kids know - they feel it. It's amazing
how much more they know than we do, how
much more they sense. They just need
encouragement.
Karualr: I grew up surTounded by deep
woods, arid I used to spend hours and hours
exploring them. That was important for my
growth, but most kids don't have that
anymore. Their feelings are intact when
they're very young. but without encouragement
to feel their relationship to life around them,
they start to lose touch. It's like autism, in a
sense. We withdraw into the "separate" self,
and cut ourselves off from reality.
ReCreation Experiences
Another Asheville-based program,
ReCrearion Experiences, was begun last/al/ U>
literally bring people "down to earth" through
wilderness skills and outdoor living training.
Based on the Native American ways 111ughr by
tracker Tom Brown and his staff. ReCreation
Experiences is led by founder Dave Torbett. I
spoke with Dave about the focus of his
reaching:
Karuah Journal: What was the genesis of
ReCrearion Experiences?
Dave Torbett: About 8 years ago I began
to envision developing a program to help
people "come home," as I call it. Our culture
has a built-in mentality that wilderness is "bad"
or "dangerous," so we insulate ourselves from
it. Backpacking has become very popular, but
even then we're insulated. We wear heavy lug
boots, we carry massive backpacks, we sleep
enclosed in tents. We pack in our stoves and
ice cbestS and lanterns, then go home feeling
we've been "back 10 nature"! Despite the big
wave of backpacking and outdoor recreation,
we still have not gouen back to the Eanh.
So I began 10 dream about an alternative
to those kinds of camping and outdoor
programs - a way to take people home, help
them feel corilfonable with the Ennh, help them
learn skills that teach them that our Mother
provides everything that we need. It's very
simple living.
There's an old Apache saying that as far
a.s humans' feet are protected from feeling the
Earth Mother, that's how far humans' hearts
will be from knowing her as M0ther.
lf people's hearts aren't broken again,
and they don't reawaken into a loving, caring
relationship with the Earth, environmentalism
will do some good, but in the long run people
will tire of it and go back to their "convenient,"
desrructivc ways. So I feel we have to woo
people back to our Mother.
Xntuafl JoumoC P<1CJC 16
DrawingbyRobMculclt
Katuah: It seems that the fundamental
problem is our separation from nature.
OT: Yes. A lot of it comes out of the
Puritan mentality, which maintained that
anything passionate was bad, including sex and
nature. Anyone who's spent much time
outdoors, or been out when the wind's
blowing and the sky is tom apan by lightning,
knows nature is passionate and alive, and not
some thing that we can control. But our
western mentality says, "If we can't dominate
it, then we will kill it" Thai is still how we
approach life: we analyze it, we do endless
scientific studies... but there is an clement to the
Earth that is spiritual, that is deep - something
unfathomable. There's something magical
about iL Our culture tries to obliterate that, to
w1pei1 out.
Karuah: Our obsession with conb'OI
seems 10 be a major problem_
DT: Making fire with a bow drill
provides a good example. If you don't work
with the wood, the cord. and the tinder - if you
try to dominate them - you may grind through
that fire-board, but you don't get a fire!
Once while we were doing a workshop
for a group of parents, the lead instructor,
Steve Ashmore, became very frustrated
because he couldn't get a fire. He wns
cranking hard on that bow drill, and nothing
was happening. Finally he just laid everything
aside and said "J quit." About 1wo seconds
later, he looked over. and the '>'ind had sparked
a coal in his tinder bundle. His tinder bundle
was 5moking, it was on fire. He got a fire by
saying ''OK. I give up."
This was a great spiritual experience for
Steve. As long as he had fought the energy
and tried to control it, nothing had worked.
But when he let go, the wind blew the coal
into a flame for him. Trans formative moments
like tha1 happen 10 people when they get back
to being a pan of nature. When we're willing
just 10 stop. put our bare feet on the Earth. and
listen to her speak and b~thc...thcn we arc
able 10 be transfonned.
DT: Yeah, Tom Brown uses this
example: imagine you've been lying in a
hospital bed for 10 years. Your muscles
atr0phy, and when you try to get up you can't
walk, you have to relearn how to walk. We
have innate awareness skills: we know how to
live in harmony with the Earth, we know how
10 be in balance, we know how 10 let the spirit
flow within us. But as our feet became
removed from the Earth, our awareness skills
atr0phied: all the spiritual awareness, the
e,cpanded vision, the sensing of the movementS
of our animal and plant brothers. All those
sensing skills became atrophied.
When people go outside, even for a little
while, you hear them say how good they feel.
Well, it's that reconnection. But since it's so
unfamiliar, we have to help people define what
they're feeling and realize that it's good.
Sometimes people ask me if I'm "New
Age," and I tell them, "No, it's a very "old
age" thing we're doing. It's pan of us, we've
carried a club a lot longer than we've earned a
pen. We're toolmakers and craftspeople.
We're more comfortable with creating, sensing
and moving with the Ennh, than with anything
else.
Katuah: How does that deep
rccoMcction with nature unfold inside us?
What can we do to nurture it?
OT: We have to gradually recover our
inner sense of being comfonable with the
Earth. This may mean starting with small
periods of time when you can go outside and
be alone and listen. You begin to rune your
senses once again. You listen for sounds. you
smell whatever's in the air, you begin to look
with expanded vision. If you lie down on your
stomach and look at one six-inch square piece
of ground, you could fiU a notebook with all
the things you see.
There's a wonderful, mysterious place
right there in your back yard. Take your shoes
off. stand in the grass, then step away and look
at your foorprint. That's the beginning of
tracking: observation. Begin to observe what
comes in and out of your yard, what lives
there, what grows there. Begin to research all
the plants that grow there. Take longer periods
of time to be silent, breathe. and let the Earth
speak to you. Let the spirit that moves in all
things speak and move in you, and trust w~3;,,.
t
you begin to sense and feel.
fr
RcCrtaJion ~ritncts. an &mh skills and
a/llllltlMIII program, offas work.tlwps and training 10
1/rt public. PhcM (704) 252-8688 or writt to
RcCrearionuperitncrs:46 Wall S1ru1: Asheville NC
28801.
SummcY-, t99t
�,
I
ON AGGRESSION
In 1838 Andy Jackson said that we
should move aside for "civilized man,"
meaning white people with their plows,
schools, technology, etc.. I think about the
thing that happened in Iraq and I think about
the wars carried on by "civilized man," and the
way that we think about them. For instance.we
consider ourselves "civilized" because we don't
indiscriminately drop nuclear bombs on our
enemies. But at the same rime it's "civilized" 10
thre:1ten people with nuclear weapons by
havmg thousands of them
To me this says that one of the things we
haven't addressed is our own aggression.
Looking around today, 1 see that spunking m
dny-care centers has become an issue, and the
argument is brought up that "the reason that
there is so much crime. is because there is not
enough spanking."
. Now how could a child not grow up
bemg aggressive when adulL'i hit him because
they assume that his behavior cannot be
~~lied in any other way? Spanking and
h11ung (as well as neglect) by adults is what
causes wn.rs and criminality • not the tack of
those!
r recently witnessed white kids having a
fight. One was an 11 year old boy who was
pounding on a nine year old. The older boy's
father came out with a big leather strap and beat
the older kid for hitting the younger1>ne. That's
how aggression and wars are perpetuated.
We learn by example, all of us, adults
and children. ln raising kids, it isn't what one
says that is important; it's what one does. But
in thi~ cul~urc ki?s are expected 10 respond to
what ts s:nd, while the adults think that they
can do whatever the hell they want to. And they
don't realize that the children are learning from
wh~t they are doing, not from what they are
saying.
The way to communicate non-violence.
to say that there are other ways 10 solve our
human problems than to nuke our enemies or 10
go aftei them with high technology weapons •
is 10 live that kind of life.
After awhile, we're expected 10 notice
when we're doing something that doesn't
~ork. ,:tie v:iay we measure how well a policy
1s working 1s by the results ...and we're still
slaughtering ourselves wholesale.
The native people never thought that
spanking was the right approach 10 dealing
with children. To us spanking seemed barbaric
- it was a barbaric, savage thing that dominant
culture men did to their children.
The traditional family was different from
the fa!11ilies. of today. F~r.one thing, they were
more inclusive. In a tradiuonal family the old
people were respected. They were the
caretakt:r.;, the nunurers, and the teachers of
the children. They weren't meaningless lives
best stuck off in a faraway house 10 die.
Today we don't seem 10 have time to take
care of our children or our old people. We're
100 busy making money 10 survive or 10 get
ahead. We often leave the ca.re of our family
Su111111cr, 1991
(These n.re the words of a IJ'Dditiorol Cherokee medicine ~n.)
members 10 "professionals." But most of these
"professionals" arc people who arc hired off
the street to work a menial job for a minimum
w~~e. Or we i:elinquish the responsibility of
ra,s,ng our children 10 the school system. It
ends up that frustrated, underpaid,
Lower T/uuvkrlwle
under-respected people have the responsibility
for talcing care of our families.
In a traditional family, the children were
indulged - their every whim was met. But they
we~ also made 10 feel like they were pan of the
family and welcome 10 panicipate in family
ac~ivi.ties. This ~esulred in a different way of
1h1nkmg, what 1s called a "cultural bias."
People's identity was defined first by the
family, then by the tribe and by the clan.
Everybody, when we get hun. wants
sympathy and empathy. r can remember as a
small kid falling and crying, and somebody
picking me up, hugging me, and raking care of
me. I can rcmembt:r that. But as I got older the
grown-ups just stopped reacting like that. They
gradually had me become more responsible for
myself. That went on up through the pubeny
and moon lodge ceremonies.
As I got older, if I misbehaved, people
would simply walk away and act hun. White
people call this rejection, but I don't see it as
rejection at all. When as an adult, if someone
violated cultural customs, but in a way that was
not too serious, people might not talk with that
person for a week. That was a powerful
reprimand. The need 10 belong 10 the family
and clan groups was so strong, that it was a
motivating factor in modifying people's
behavior. The most serious punishment was 10
be ostracized from the tribe. That was worse
than death. If someone was ostracized from his
family or clan, there was probably a 90-95%
chance thnt person would commit suicide.
That's a cultural bias. That wouldn't
work in this culture. People don't have that
tribal sense now. Today it's every man for
himself.
Just about every one of the native tribes
recognized that the tram,ition from childhood 10
adulthood was a very imponant stage in a
person's. life and marked it by some son of
c_elebrrmon or pubeny ceremony: Pubeny is a
t1~1e w_hen young peopl~ are having a variety of
b1olog1~I change:. commg over them. and it's
also a urni: when they are staning 10 question
and doubt the thing:. that have been taught 10
them by the older people. This is called "the
~bellious stage" now. h is a time 10 question. a
umc to a.\k: "Is there a God?" "Is Grandpa full
of shit?"' - important mauers like that.
Instead of trying 10 hold that energy
down, or lock it up, or conrrol it, traditional
people would encourage the young ones to
search and 10 :;eek out answers for themselves.
!'I~. one said, "This is the only way that there
1s, because experience taught them that if there
was any truth or goodness or sohdriess 10 the
philosophy that the young people were raised
by, they would come back home after they
were allowed to question, to doub1, and 10
experiment for themselves.
I sure as hell did it, and the older l get,
the more I find myself acting like my
grandfather. Every once in awhile I look in the
mirror, and I think he's standing there. And
when I hear myself talking 10 my children, I
hear his voice. I've gone in a big circle in my
life. That circle went way, way out there, but
now it's come back around. But that's fairly
nonnal - that is, if there's any basis 10 the ideas
one was brought up with.
We also recognized that there was
aggression in human beings. The white people
have always thought that we had lots of wars
among ourselves. but I think that our ''wars"
were more like long-1enn, off-and-on feuds.
We certainly weren't without aggression, but
w~ ~!so didn't ~eep armies and build up
m1l11ary s1ockp1les. In warfare and in raising
children we were several thousand years more
advanced than the dominant culture of today.
Instead of putting all our energy into
designing new weapons and military hardware,
we sho_uld be 101e_lligcnt or civilized enough to
deal w11h the basic problems of our aggression,
our selfishness, our self-centeredness - not just
with the symptom.-..
We have 10 face the fact that aggression is
pan of us. It's pan of our t:rue name. Uut the
dominant culture doesn't really address that.
The present society substitutes "the big stick
theory" - since we expect other humans 10 be
aggressive, we create a big military to proteet
our wealth and our ideas. c-un·.~ on ne11 pa1e)
- · _,
)(,(ltimf, Journal pa<)C 17
-.
�(c:o111inucd from~ 17)
The Cherokee people recognized our
muuml aggression. They would arrange
stickball games. Somelimes lhey senlcd
disputes with u game of stickball. The word for
"ballgame" was the same as the word for
"war." People. ;ot hun playing stickball;
somelimes pooplc even got killed.
We certainly didn't solve the problems of
aggression, but we had ways 10 deal wich
them. Jn the Cherokee way of thinking, for
example, there was no concept for cowardice.
When we were having a baule 1,1,ith our
neighbors, maybe the Creeks or somebody
else, and we felt that we were losing too many
of our people, even though we might be
winning the conflict, we would just pack up
our weapons and go home. We acted like 1his
because life was sacred m us. The loss of too
many people was more than we could handle.
Indebtedness :ind revenge were parts of
our culture in which we were nor VCI)'
advanced. The basis of the clan justice svstcm
was retaliation. Everybody knew thal if ihey
tre:ued a member of :1no1her clan badly, they
were going to get their ass kicked by all the rest
of the clan. It made people think twice about
mistreating someone, but the clans had 10 kick
a lot of ass 10 uphold their reputations so the
system would keep functioning.
In clan maners we weren't as much a
tribe a.\ a confederation. If someone was killed
who wasn't kin or a clan member, other people
often were not too concerned. Some Cherokee
villages fought with the Creeks for years, while
at the same time other Cherokee villagl!s were
friends 10 the same Creeks. But revenge was a
powerful motivation.
However, there were restraims. The
nation had what they called "red villages" and
Aging...Changing
Asheville, May.
Jordan's jus1 now learned
how 10 replace a pacifier between tiny we1 lips
curled sweetly beneath May's sun
while the new leaves of wild strawberries
and blue-purple briars discover
how it is warm and sad and odd
beneath a cloudless Appalachian ceiling.
And down the pebbled road
I know through the inference
of tre~ crashing through irees
and the sorrowed, bloody thud of wood to earth
lha1 the firs lll'TOSs the ridge
arc just now learning, too:
seeing how the cones shake and drop
through lhe popping, cracking, fibrous wrenching
of hot, oily metal teeth.
The blue twist of two-cycle oil breath
dissipa1es, quite satisfied, up and away
through a canopy of needles,
waiting in the silence of death
for the imminent drying.
The bridge has tumbled into the deep.
Below the sloshing, muddy torrents
!here are creatures calm and curious,
monsters bloated, white, and wide-eyed,
and between them somewhere in the murky stew
an understanding odd and unspoken.
Finned ~a1urcs stare at rare monsters queerly,
wondenng what purpose they've come to !,C!Ve,
To reclaim appliances, furniture, tires, boulcs, and else?
To 1emp1 with wonn, jig, or spinner?
Or perhaps only 10 say "l have driven submerged".
The monsters stare back, but do not see or question
• though lips are poised for speech.
Hair standing on end pointing downstream, body
slowly swaying, stiffening.
Above, quiet whispers of drizzle
beckon the sun's fading 10 hurry. And upstream
muddy banks doued with the living who stand among
red and yellow and blue s1r0bes, dizzy, pointing
downstream, are disappearing in the rising.
The living Stare also, blindly
into swirling eddies of death.
"w hi1e villages." Generali v it broke down th111
the aggressive people lived in the red villages,
and the non-aggressive people lived in the
white villa~es.
The "Beloved Woman" was another
built•in check within the syMcm. If everybody
got all excited about something 1he Creeks had
done and wanted to go make war right away, a
Beloved Woman could say, "Listen, there's not
going to be any warfare," and 1here wouldn't
be any warfare. We had cenain checks and
balances that developed through the centuries. I
don't know if it was ever consciously though I
out, but it fit in witb our cultural biases.
How the clan system of justice would
have developed in the future if it had not been
contaminated by an influence as strong as
western cuhure, J really don't know.
Poems by James Proffitt
Ancient, crude magnificence
evolving from distant overtones
to immediate, restless anger
low and .still and brittle.
Cracking pop splitting
flash of flashes
and flutter of an in splinters
sweet pine mood rain pouring hail
and sulphurous love of electric
kissing a nameless fir
clenched to the crest
of a trillion ton stone.
This is the beginning.
What if old age is a healing crisis? - the
harder old age is, the more healing is needed,
As we get closer 10 Spirit, we cleanse naturally.
Old unhelathy habits of body and mind come 10
the surface - we're more sensitive - more
unable 10 abuse ourselves without instant
repercussions.
~hat_ if we looked at aging as prosperity?
Prospcnty IS abundance. The more we have of
something, the more prosperous we arc. With
age our numbers build like money in lhe bank experience - wisdom - value.
When we age, we slow down so we can
notice more. We learn how 10 conserve our
energy, so that we can better become involved
in olher realms besides the physical.
Our culture has taught us that old age
often means sickness. Bu, these sicknesses are
probably only the accumulations of lifelong
habits that harden us when we do not face
issues and feelings in relation to ourselves and
olhers...When we are not willing 10 change.
The word change has age in iL It also bas
can. lf we can stay open and make the changes
we need to as we go along, the healing crisis
needn't be so hard. Don·, let lhc healing pile up
until 1he end. Ligh1en up your load. Count your
blessings and your years - and when you reach
I 00, it could be like collecting interest on a life
well invested.
• C Redmage
Rcprint.cd from !he Floyd ReSl)urce Cooperative
Muulrller; Bo~ 81: Floyd. VA 24091
A bear's nose quivers fur pointing
that way, buck's ears and tail twitching
water hissing steaming up and away
from charred wood
echo of a fading, wordless language.
Later earth whispers beneath a sagging
canopy wrecked foliage
heaving and sucking
expelling long ceremonious sighs
having wealhered one more
and only rhe foamy brown rnge
of a river below and subtle, renewed
spirit in flora to show.
D,_,,,, by f1t1 Graef,:
Xati«lfl Joumat pnge 18
(from IN CllMrttc Ught on tho Wind. .K~ p.
JO}
Summer. 1991
�SACRED FORESTS:
Recommended Guide to Old Growth Stn11ds
Green Spirits, our generous plant allies.
gifl animal-kind with food, medicine, and
counsel. While all animals consume 1he fiber
and flesh of plants, few seek out the counsel
and cures offered by plants.
My favorite way to immerse my soul with
plant and eanh energies is by entering and
communing with the old growth forests. I
prefer the 1enn "old growth forest" over the
romantic misnomers "virgin forest" or
"wilderness," which only exist in the minds of
civilizations which have left the forest. Old
growth forests are defined by many criteria, the
most obvious of which are: the relative freedom
of disturbance by humans; the presence of large
trees and an uneven canopy structure; an
abundant fungal component; and the presence
of logs in alJ stages of decay.
I gain reverence by day-hiking into these
wooden-cities of forest inhabitants, where I
temporarily become a citizen of these woods.
But the greatest spiritunl sensitivity'comes to
ptc after $pending three or more days in the
fores1s. Gradually. one becomes more "in
tune" to the subtle rhythms and energies of a
truly balanced ecosystem. Words poorly
describe this personal experience; I can only
encourage readers to directly visit and
experience these green energies first hand and
with open heans. One should enter the forest
with a sense of reverence and should "leave
nothing but footprints ... "
Katuah's Green Spirits are best felt and
embraced within the old(cr) growth forests,
especially within the protected areas of the
region's largest preserve, the Great Smoky
Mountains National Park (hereafter called "the
Smokies"). Detailed trail maps of the Smokies
can be purchased at any of the visitor centers in
the Park, or can be obtained by mail from the
Great Smoky Mountain Na1urnl History
Association (Grea1 Smoky Mountnins Trail
Map- GSMNHA; Rt. 2, Box 572-B;
Gatlinburg, TN 37738. $1.00 postpaid).
More detailed trail infonnation can be ob1ained
from the Sierra Club's Hiker's Guide to the
Smokies (Mur!less and Stallings), available at
libraries and bookstores.
Day-hiking is unrestricted in the Smokies:
however, you will need a free backcountry use
pcnnit (available from rangers and at several
self-service Backcountry Reservation Stations)
for any over-night stays in the backcountry.
Several of the backcountry camp~ites arc
extensively used and require advanced phone
reservations.
My favorite places 10 eicperience the
communities of forest beings have occurred
along the following hiking trails in the
Smokies:
(I} The Gabe Mountain Trail follows the
lower slopes of the main ridge crest between
Cosby and Greenbrier, Tennessee. East of
HenwaJJow f-nlls, the trail travels through
se_veral miles of undiscurbed original forest,
with _an exceptional diversity of plant and fungi
species of enormous age and siz~. There is a
Sunmier, 1991
beautiful backcountry campsite (#34- Sugar
Cove) located in 1he middle of this forest. This
trail offers easy access 10 some of the best
woodlands in the Smokies.
Joye~ Ki/~r M~morial Forest
(2) A few miles awny by trail is the
preserved Albrigh1 Grove, a small section of
prehi~toric forest, named after a former director
of the National Park Service. The trailhead is
locared on a short side-road behind the
Jellystone Park Campground on US 321
between Gatlinburg and Cosby. fn the grove
one may experience the immense presence of
several HUGE tulip poplars ("the Behemoths")
and record-sized understory trees and ferns.
These trees are friendly 10 u-ce-huggcn..
(3) A few stream drainages west of
Albright Grove is the Ramsey Cascades Trail,
an eight mile round trip day-hike. This tmil
leads through mature forests, but with a more
limited number of the exceplionally HUGE
trees. This is a m<X.lerately difficult hike due to
the distance and steady climb (a 1600 foot
elevation gain in four miles).
(4) One of my favorite trails is the
Boogerman Trail in Cataloochec Valley, located
off rnterstate 40 at the nonheastem end of the
Park. This relatively easy. seven mile round
trip trail leads the hiker through magnificent
trees of record-sized hemlock, oak, hickory,
and poplar trces ...rcalJy fine trees to hug!
CataJoochec Valley contains several additional
pockets of relatively undisturbed forest,
including (along the Big Poplar Trail) the
largest tulip poplars in the Park, each with a
trunk diameter of six to eight feet.
(5) A few trail miles west ofCataloochcc
Valley is the high elevation "perched valley" of
the headwater:. of Raven Fork. This is the
valley of the Cherokee Indian legend of
''Yona-unatawasiti'yi'' ("where the bears
wash"), a mythical purple pool where wounded
bears are healed .
Loc:ued adjacent to the Cherokee Indian
Reservation at Cherokee, NC, the headwaters
of Raven Fork nrc considered the most isolated
and rugged valley in the Park. No maintained
tmils lead through this area, bu1 the ridge above
it can be reached by hiking the Beech Gap Trail
from Roundbouom parking area, nonh of the
Cherokee Trout Hatchery. At the head of this
trail is the McGee Springs Campsite (#44),
from which a very primitive man-way leads
along Breakneck Ridge and then descends
through thick rh<X.lodendron and laurel to the
rushing creek. The forest around the campsite
is composed of huge spruce and oak trees. A
second and more frcquemly used campsite,
Enloe Creek Campsite (#47), is located
alongside an especially beautiful section of
Raven Fork
(6) Small, relatively undisturbed
"pockets" of the original forest, remain along
the eictreme headwaters of the many southern
streams which drain down from the ridgecrest
along the Tennessee and Nonh Carolina border
in the Smokies. Most of these watersheds were
heavily logged in the 1920-30's, but the
uppermost re.1ches of these valleys contain
magnificent forests. One of the more easily
accessible headwaters is that of Deep Creek.
This trail-head is located a1 a small parking :irea
on RL 441 about a mile south of Newfound
Gap in the center of the Park, TI,e trail drop:.
steeply into the impressive forest with its many
streams and beautiful trees. The tr.iii should be
followed for at least 1wo miles. Better yet is 10
walk the four miles to the campsite at Poke
Patch (#53).
(7) Another exceptional woodland in the
Smokies is found at the beginning of the lower
section of the Gregory Bald Trail. This
trailhead begins 01 1he start of the one-way
Parson Branch Road, leading out of Cades
Cove, TN. The two mile hike to 1he Forge
Creek Campsite (#12) leads beneath an
exceptional tree canopy. Continuing up to the
crest of the ridge (about a 2600 foot rise in
elevation), the hiker will reach the grassy
Gregory Bald, another Cherokee mythical siie.
"Tsisrn'yi'' ("the Rabbit place"}. Herc the '
rabbics had their townhouse, ruled by their
chief Rabbit. who was as large as a deer. This
open and grassy mounca.in bald is exceptionally
beautiful in mid-June when the native name
azaleas bloom in blinding red-to-orange colors.
1hls listing of exceptional forests in the
Smokies (and 1'm not telling all my secrets!) is
intended as a guide for personal pilgrimages
into some of the last old growth forest
remnants remaining in K.atuah Province. Go to
these places. and scclc the counsel and wisdom
of plant spirits there • you will gain greater
respect for even the simplest Green Spirits.
•
/
by Lee Barnes
Xatuaf1 Journal pngc I 9
�-
OFF THE GRID
When we 1alk about hydropower we are
really talking about mpping into the primary
power of the eanh... gravity. Water itself has
no power, it has mass. The power is due to the
force'of gravity acting upon the mass of water
and creating an energy flow,
The energy flow represented by flowing
water is naturally regenerative (as are all natural
cycles}. due to the sun's input. Star energy
evaporates water, allowing the wind to carry it ,
back to the top of the hill.
Organisms have been using flowing
water to help them do the things they need to
do, ever since water first flowed; whether it be
the micro-organism that needs it to bring food
within its reach, or the person floating
downstream in n hollowed-out log.
Up here in my neck-of-the-woods, the
Blowing Rock, people have been using the
many swift and swollen streams to U11nsport
themselves for, I imagine, IOOO's of years
(though now we just call it spon).
More recently, the people of this area
took to pu11ing large wheels in the path of a
stream's flow in order to change i1i. linear
energy in\Q circular mQtion.
At first, this 100k the shape of giant water
wheels running grist and lumber mills at places
like Cove Creek, Valley Crucis, and near
Beech Mountain on Beech Creek Road. In
fact, the Winebarger mill in Meat Camp is still
operational and the giant wheel (over three
stories high) that once powered the lumber mill
on Beech Creek Road is sull turning, though in
a different stream...
The first thing you notice when you enter
Edith and Ray Estes' small piece of land tucked
into a holler along Howard's Creek, is that
giant wheel turning slowly and inexorably like
some giant fenis wheel from a perpetual fair.
Along its circumference, every foot or so.
is a metal slat which caplllrCs a stream of water
directed to the top of the wheel from
somewhere higher up the holler, making the
wheel fall with ics weight over and over again.
Ray, who has been active for 83 years.
once used the wheel's spinning motion 10 spin
a 12 kilowa11 (kw) generator. Since then he
ha.~ scaled down his operation and uses a
smaller wheel nexr 10 his house 10 generate
electricity, but rhc big wheel still turns 10
generate memories of the pasL
Ray's use of the big ol' lumber mill
wheel to gcnerarc electricity, illustrates a very
recent use for hydropower which mos, people
associate with the term, electricity generation.
By virtue of its elevation a stream
contains potential energy. hs rate of flow is a
measure of this potcnrial being realized. We
can use these two simple truths to calcul:ue 1he
potential power of any stream:
P=HxQ
Xnti1<1h Jou rno t pngc 20
Which says that the power (P) of a stream
of water is equal to the height (Hor head) from
which it is falling multiplied by the speed (Q) at
which it falls.
The electricians among us may recognize
the similarity between this equation and the
basic power relation of electricity:
P= EX I
where P is power in waus, E is
electromotive force in volts, and I is current
flow in amps. According to More Orher
Homes and Garbage, the power of a stream can
be expressed in waus by dividing the product
of the flow in cubic feet per second and the
head in feet by 0.0118. This gives the potential
maximum power. How close one can get 10
that figure is a function of how efficiently one's
electrical power generating system translates
the linear motion of the stream to the circular
motion of the generator.
Before 1930, Boone got a lot of its
clccuical power from a hydroplant off the
Blowing Rock Ro:id on the South Fork or the
New River. The dam for thtlt system still
smnds.
Another large hydrosys1em in the area
still operates. The dam for this system which
crosses the breadth of the Watauga river
(ma.king it unnavigable at that point, which
would not be allowed today), was originally
built in 1890 out of hemlock logs, and the
stored power was used to grind com and
wheat. In 1905, Ben 0. Ward built a sawmill
which still stands, though in a state of long
disuse. In 1934 a larger dam was built and
Ward began to generate electricity. He received
a power franchise from the state und supplied
12 to 15 homes with electricity through a 35
kw synchronous generator.
The famous flood of 1940 wiped out the
plant (and just about everything else up here),
and before it could be rebuilt the Rural
Electrical Association (REA) moved in and
divided the countryside into regions within
which only one company could have a
franchise. fn this area that was BREMCO
(Blue Ridge Electric Membership Co-op).
Now, anyone generating power for more than
personal use must sell it 10 BREMCO, they
cannot sell it dircclly to their neighbors.
Currently, the si1e begun by Ben Ward is
maintained by his son Rick. It consists of two
3-phasc induction motors, one 100 hp and the
other 125. It is a 69 kw plant with a head of 16
feet forcing a flow which often exceeds 20,000
gallons per minute through the two giant
vertical turbines. Mr. Ward produces 50,000
kwh per month which he sells to BREMCO at
$0.03/kwh, so he makes about $1500 per
month from his hydropower.
Ward's system is an example of a
low-head, high-flow system. This area,
however, also contains a good working
example of a high-head, low-flow system. It
dams a small creek high arop the hill ii falls
down. Water is channeled from this dam down
1680 feet of eight inch diameter drainage pipe
(obtained 31 $2.08/ft from leftovers 31 the oon
to the generator 168 feet below the head of the
dam. A flow of 1200 gallons per minute spins
a vertical pelton wheel at 300 rpm, which is
geared down to spin a 18 kw 3-phasc induction
motor.
Like Ward's, this generator is induced by
the power company, which means BREMCO
supplies the power to the electromagnet within
the generator. Thi~ makes 11 unnecessary for
the person who is generating the power to have
a lot of expensive synchronizing and voltage
protection equipment. But it also means when
BREMCO goes down. so do they. Not exactly
off the grid. but they could be.
This micro-hydro system could generate
almost 13,000 kwh per month, enough to
provide up to 15 normal homes (energy hogs)
with electricity. The resuiction on selling
power to others could possibly be
circumvented by buying land cooperatively, or
having all the service homes on a single piece
of propeny owned by the power generator.
This is the situation which exists on Ray
and Edith Estes' estate. Resembling more a
riverboat than a house, the Estes' home is
tucked away high up in the holler alongside the
stream. From there it overlooks a little
community of homes and cabins which they
rent at very reasonable prices.
Ray built a dam across the little stream
which runs by his house, and created a small
pond above his house, teeming wi1h fish and a
family of ducks. He channels some of the
water from the pond to a srt13ll tmditional
wooden waterwheel which sits right next to his
house. adding even more 10 the illusion of a
riverboat as it slowly spins in the stream. Its
speed of six rpm's turns a giant flywheel which
is attached 10 the shaft of a generator by a
•
leather strap. The 5 kw, l lO V generator is
bolled to a workbench in the small wheelhouse
Ray built next 10 the waterwheel. Currently he
uses the power 10 nm his outside ligh1s, twenty
to thirty I00 wan light bulbs. During the day
when no lights are needed but a load is needed
to prevent the DC generator from burning up,
Ray uses the power to heat his hot water.
Ray's got a lot of hot water.
Ray's system is the best example of a
low-tech system which most anyone with a
little spunk could build. No exorbitantly
expensive turbine, pelton wheel, or piping is
required, and il's graceful.
Though I think Ray's dam and resulting
pond are beautiful, some people (not beavers)
object to micro-hydro systems because the
·dams destroy the stream's ecology. At the
developing Center for Ecological Living
(CEL). which would be Katuah's newest site
for investigation into self-sufficient community
lifestyles, Rob Messick. curator and local
genius, has devised a water delivery system
which is unobtrusive to the stream. I le placed
a preformed concrete culven, in which he had
driven a two inch hole and a couple of small
feed holes, i 010 the center of the small but
powerful ~tream which flows through the CEL.
A two inch nexible black plastic pipe runs out
of the two inch hole 250 feet to the pond which
sits beside the stream. The flow from the pipe
is about 45 gallons/minute, which could be
quadrupled by doubling the size of the pipe.
Besides using this hydropower to fill the
pond, it might be possible to generate electricity
as the water enters the pond. Hopefully, we
will repon more on this in future OFF Tl IE
GRTD columns.
Anyone interested at an in-depth look at
one person's small 7 kw hydrosystem should
refer to Katuah #4, the WATER issue. on page
11. If you don't have it, order a back copy.
There are still a few left.
If anyone out there i,; running a small
h)•drosystem, send in a description and w/''ll
print it in this space.
'
Big wheel keep on turning ...
Jim IJouser
S111mm.·r, 1Q91
�"I'M YOUR PUPPET"
NIIUn.l World News Service
ECOTAGE
The Cullasaja controve~ continues (see
Na1ural World News Ser-ice
Ka11wh Journal #30). At issue are plans for a
A series of inc1den1s in Katuah's national
forests is leading some fores1 officials and law
cnforcemem agencies to suspect 1ha1 there are
local activis1s commi1ting acts of "ecotage,"
damage to equipment that is damaging natural
environments.
On March 27, Leonard Cook of Cook
Bro1hcrs Lumber Company in Franklin
reported that spikes embedded in logs from the
Paroidge Ridge timber sale near the Namahala
Community in Macon County had caused over
$1000 worth of damage to his sawmiU.
Less than one month later T & S
Hardwoods of Sylva, Nonh Carolina reported
damage to logging equipment in the Avery
Creek area of the Pisgah National Forest.
Thomas Stanley, mill manager for the
company, reported on April 5 that dirt had been
added to the fuel tanks of the machines.
Stanley, whose company was also the target of
a spiking incident last March, does no1 believe
that April's incident was nn act of ecotage: "To
me, it looks more like vandalism than someone
trying to make a statement."
Pisgah District Ranger Art Rowe
disagrees. He considers the act "environmental
terrorism." The area where the equipment
damage occurred is located three miles behind n
locked gate, and Rowe said, "That's a long
way for somebody to go back into an area just
to commit casual vandalism," he said.
Rowe wonders if the possible ecotage is
in any way connected to an incident two weeks
earlier in the North MUls River area of
Henderson County, in which an un-named
group of people blocked a Jogging truck for
nearly three hours as it was attempting to leave
a logging site.
SAVING WATERSHEDS
Natural Wotld News Service
Two special places may possibly be
slated for federal acquisition this year. Work
continues to protect the Chattooga River, and
two tracts arc currently available for purchase.
$2.2 million is also being sought to buy 1,860
acres on the Horsepasture River. The
Horsepasture is designated a Wild and Scenic
River and efforts continue to guarantee
permanent protection of that status.
The Congressional Land and Water
Conservation Fund directs a portion of
government receipts from offshore oil drilling
and other resource depleting activities imo land
preservation. Write your Congressional
representatives about malcing these important
watershed acquisitions through the Land and
Water Conservation Fund.
Senators
US Senate
Washingion, DC 20S10
SAY NO TO PLUTONIUM
Nawn! World News Sctvice
The US government's Rocky Aats
plutonium processing operations near Denver,
Colorado are being shut down because of
plutonium contamination to the surrounding
area. Rocky Aats is looking for a home, and
the government would like to move the facility
either to the Pantex nuclear weapons assembly
plant near Amarillo, Texas or 10 Oak Ridge,
Tennessee.
Presently the Rocky Flats plant
reprocesses plutonium so that it can be re-used
in nuclear warheads and builds plutonium
•pits" which are used as a triggering method
inside the warhead. Plutonium has been
released into the soil, wr, and water of the
plant's surrounding environment. Studies by
Dr. Carl Johnson, health officer of Jefferson
County, Colorado, showed that people living
near the Rocky Flats plant had increased risks
of childhood leukemia, brain tumors, skin
cancer, and lung cancer.
Moving the operation to Karuah's
western slope would mean severn.l billions of
dollars in construction work on new
processing facilities and thousands of jobs,
Summer-, 1991
Rcprcsenlntive
US House of Reprcscntat.ives
WashinglOl'I, DC 205 IS
considerations that have the Oak Ridge city
government drooling. The town has already
signed an agreement - before even looking at
the operation plans! - that offers the Dcpanment
of Energy (DOE) 5,000 acres of free land and a
guarantee of five million gallons of water per
day if the agency would locate their supcrplant
in Tennessee.
The Rocky Flats faciliry would also bring
large amounts of plutonium, one of the
deadliest substances unleashed on the planet •
an clement so volatile that it instantly bursts
into flame on comipg into contact with oxygen;
a substance so concentrated that it requires only
ten pounds to make an atomic warhead.
Handling plutonium results in plutonium
waste that has a half-life of24,000 years and
which, as it decays, creates americium. that
gives off bone-penetrating radioactive gamma
rays. his impossible to safely handle or
pennanently contain plutonium waste, and
when it seeps or vaporizes into the environment
it collects in living tissue. causing degenerative
disease and genetic mutation.
The announcement about the Rocky Flats
move was contained in a DOE repon titled 'i'hc
Reconfiguration of the Nuclear Weapons
Complex," which outlines plans to carry
$5 million sewage treatment plant proposed by
the town of Highlands in Macon County,
North Carolina that would dump one-half
million gallons of treated effiucm per day into
tl1c Cullasaja River.
The NC Department of Environmental
Management (DEM), although ii was aware of
the controversy and has been presented wi1h
pmple evidence of the potential impacis of the
proposed treatment plant, signed a permit for
the facility in April, 1991 without even
requiring an environmental assessment for the
project.
The action set off a storm of protest. Save
Our Rivers, Inc., the Macon County Citizens'
group organized on behalf of the Cullasaja,
filed a lawsuit in civil court to require that the
state prepare an environmental assessment of
the treanncnt plant proposal. The US Fish and
Wildlife Service. the NC Wildlife Resources
Commission, and the Clean Water Fund of
North Carolina all immediately made public
objections to the plant. Senator Terry Sanford
sent a letter to the DEM asking for an
environmental assessment. Even North
Carolina Attorney General Lacey Thornburg,
who used to fish in the Cullasaja, sent a letter
of protest stating that an environmental
document should have been prepared before the
pennit was issued.
The DEM has turned a deaf car to the
uproar. Green LiM newspaper quoted DEM
Public Information Officer Debbie Crane as
saying, "We haven't heard any real
concems...Jt's just mass hysteria." Another
DEM spokesperson, Don Fullmer, said, ~we
applaud what the town of Highlands is doing."
Highlands is an upscale retreat for the
rich and powcnul - people who are used to
getting what they want. Apparently the
tentacles of their influence reach a long way all the way to Raleigh.
nuclear weapons production into the
1wcnry-first century. The report offers three
alternatives for future plutonium p.rocessing:
move Rocky FlatS to the Pan1ex site, to Oak
Ridge, or 10 close all the existing operations
and move them to a different (as yet
unspecified) location. The logical alternative,
to shut down plutonium production entirely, is
not offered as an option by the DOE. It is up to
the public to bring that alternative to the the
attention of the agency.
There will be public hearings on the DOE
report and the plans to move the Rocky Flats
opera.lion this summer. Hearings for this region
will be held in the Pollan! Auditorium on the
campus of the Oak Ridge Associated
Universities in the town of Oak Ridge on
August 28 starting at 9:00 am. The Oak Ridge
Environmental and Peace Alliance (OREPA) is
calling on all concerned people to participate in
the hearings, OREPA organizer Ralph
Hutchison emphasizes the importance of the
hearings for the whole region, saying, "If you
can only come to Oak Ridge once in your life.
come on August 28!"
For more ii,formaJion on the DOE:J plans and
the Rocl:y Flats move, call OREPA 01 (615) 524-4771.
Xoti1oft Journal P"'JG 21
�CHEOAH SET'l LED?
~OT QUITE!
BIG TOM'S LEGACY
Naruru World New. Scn-i«
NillW'lll World Ne,., Sena
The US Forest Service (USFS) and
several influential environmenml groups
reached agreement March 4, 1991 on 1enns to
senle an appeal of two disputed timber sales in
the Cheoah Bald area, the largest unpro1ec1ed
roadless area in rhe Pisgah and Nnntahala
National Forests. Under the terms of the
se1tlemcn1, the USFS will forego a one-half
mile pennanenr road into the Cheoah area and
will scale back the Wesser timber sale by
dropping one cutting unit which would have
required the road for access. In return, Lark
Hayes of lhe Southern Environmenml Law
Center agreed on behalf of The Wilderness
Society, the Sierra Club, the NC Wildlife
Federation, and ~e Elisha Mitchell Chapter of
the Audobon Society 10 drop the coalition's
appeal of the USFS timber sales.
Two other appeals of the controversial
timber sales had already been turned down by
the U~FS. One was by timber industry
lobbying groups demanding a higher timber
vol~, and ~e other was filed by SoulhPAW,
a regional environmental group advocaring 1ha1
the _Southern Appalachian national foresLS be
designated a roadless "evolutionary preserve"
for the benefit of habitat. The SouthPAW
appeal was refiled again at the regional and
national levels and wa.~ rejected at every stage.
Apparently the USFS did not lake kindly 10 the
group's suggestion that the Cheoah Bald area
be returned 10 pre-RARE n conditions.
This dates back to early 1983, when the
Chcoah area was a 21,000 acre roadless area,
under study as pan of the Roadlcss Area
Review a!1d Evaluation (RARE IT) program.
But later m 1ha1 year Chcoah was removed
from RARE It consideration, and the Forest
Service began a road-building orgy that within
only a few yC3I'S reduced 1he roadless
component to 7.000 acres, one-third of its
previous size. SouthPAW would have the
Cheoah roadless area returned 10 ils original
condition.
Peter Kirby of the sourheasrem regional
office of The Wilderness Society hailed the
apP?I senlement as a victory. "As well as
halung roadbuilding into this crucial roadless
area, by recognizing the importance of
protecting the roadlcss resource. the agreement
SCI a precedent that will be most useful in the
course of the upcoming land use and
management plan revisions," he said.
"
SouthP~W activist Rodney Webb said.
For s~ch an 1m~rtan1 ~abi_tat area._the only
eco_log1cally fea.~1ble pohcy LS very simple:
obhterare, revegcuuc - obliterate the roads and
allow them 10 be recovered by the natural
vegeuuion."
'This area is just across Fontana Lake
from the Great Smoky Mountains National
Parle. fl is 3:11 important stepping s1one by
which species can migrate from the parlc into
the southern reaches of the Nnn1ahala National
ForesL If we lei them, the Forest Service will
chop Oicoah up and carry it away in liule
pieces. We can't let that happen. We won't
forsake Chcoah. Whatever it takes - a lawsuit
in civil court, direct action whatever - we will
defend it as long as we~ able."
To cc111ac1So1111t n,w, writt to: Box J/4/; Askvillt.
NC288(}2.
Xatuah
Journot
~ 22
Big Tom Wilson was a legendary hunter
who roamed the Black Mountains during the
laie 1800's. He knew those mountains and ir
is said 1h01 he loved them well
'
In April, 1991, Wilson family
descendants gathered nnd donated a
conservation easement on 1800 acres or family
land that had been passed down intact since Big
Tom's day. The easement does not transfer
owne~hip of the property, but ensures that the
propeny will never be developed. The area will
hereafter be protected as the Big Tom Wilson
Preserve.
The event marked an important step in
maintaining unbroken hnbirar in the Black
Mountains, because the Wilson property makes
a strategic linkage between Mount Mitchell
Srate Parle 10 the east and 1he Big Butt area of
the Pisgah National Forest 10 the wesr. To the
south lies the Blue Ridge Parkway and the
Asheville Watershed area.
The easement was done under the
auspices of the American Farmland Trust. a
non-profit organization dedicated to protecling
farmlan~ from encroaching developmen1. It
was earned out at the request of the Cane River
Club, which is presently administering the land
for the Wilson family members.
team from Atlanta that invcsug;ired the incident.
"It's an ~xpcnsive joke, if that's what ii is. It's
pretty s1ck..,1oi.illy uresponsible." According
to 11u1hontie:,, fin11I costs of rhe hoax ran into
rhe thousands of dollars.
On May 8 an anonymous leuer received
by the Asltevil/e Cimen-Times signed only
"The Black f-1:ig'' rook responsibility for rhe
hoax, saying it was "executed in hopes of
illiciting (sic) p_u~l!c attention 10 the deadly
1hrea1 and poss1b1hty of nn actual toxic was1e
spill," FBI Agent E.K. Miller said he would
refer the lcuer 10 the FBl's agent in Charloue
that specializes in environmental mauers.
.
The n1:tion may have been expensive, bur
~1 was not fnvolous. According to the May
issue of Green Une. an independent
green-oriented paper in Asheville. a survey
conducted by the NC Division of Motor
Vchicles from December 1990 10 February
19~ I foun~ char 22% of rhe trucks stopping at
weigh srauons along 1-26 and 1-40 were
carrying radioactive waste. In addition, there is
a _re_ar th~t President Bush's five-year, $105
bilhon highway plan, inrended to facilitnte the
shipment of defense goods, will result in a
markedincrcasein1heamoun1ofhazardous
and radioactive waste being transported.
LET'S NOT LOSE LOST COVE
Narunal World Ne"'-. Service
. . . . -RADIOACTIVITY ALERT!
N.tunal World New, Service
Ar 5:00 nm on April 22. authorities
discovered what appeared to be the af1erma1h of
a hit-and-run accident near the junction of 1-26
and 1 near Asheville, NC.
-40
But this was no ordinary accident. At the
scene were four metnl bam:ls labelled
"radioactive" and a shanered wooden pallet. it
appeared ';h:11 the_ ~Is had spilled from a
ITUCk hauling rad1oact1ve materials. and the
Stnre Highway patrol immediately closed one
lane o_f traffic and ~gan 10 call in experu from
five d1ffcren1 agencies 10 look into the incident.
Investigators using Geiger counters
de1ennined thar the barreb did not, in fact
contain any radioactive substnnces and the
a~lhorities began 10 suspect thar th~ whole
thing was an Eanh Day hoax 10 call ancnrion 10
the dangers of mdioactivc waste transpon. "h
looks 10 be a set up." said Dora Ann Danner
coordinator of a US EPA emergency rcspo~
[)(.-ep in the nonhern Pisgah National
Porest lie the lands known as Lost Cove and
Harper Creek. Accessible only by graveled
Forest SCJVice roads, this area just south of
Grandmother and Grandfather Mountains
provides vital habitnt for a great number of
plant and animal species. The area is also
blessed with many scenic waterfalls and troll!
su-eams, along with an extensive network of
trails.
Curcntly the land is ser aside as a
Wilderness Study Area, and the US Forest
Service has recommended both areas for
wilderness d~ignntion. The proposed Western
Nonh Carolina Wilderness Prorecrion Act of
1991 (IIR 35) would protect 13.000 acres of
this land from industrial pressures.
The bill passed the House or
Rcpresenracives last year, but no action was
taken by the Senate before adjournment, and
the bill died. Cass Bnllengcr. a Republican
representing the 10th Congres.~ional District,
brought the bill back 10 life this January, and
the proposal has broad suppon in his home
disrricL
In the l Ith Con.,.... · . 11
r
west anothl'r 1-··:HE pRESSES, f{ep. faylo d
R,-.-- SfOP 1
press, .. propose
\\\ went 10. ding tus . 111a1idS
t<,.atu\\\'I 1011m was resc1'.1 ,, i11 ihe J·h& •n rhe
As ' ti 11ta1 he "h)'~tena , Jogging 1
aw\01ince . bill d11e ro ·s1bililY o,
i(derrieS)
the? pos
~· would
w_ trict ob0141
~-crtlow Creek
dis rf!oW area,
.• .,u'CI areas from srudy as
ove
•v wilderness areas.
Wr,u you.r rt'prtst'ntomve cto US I/oust of
Rtprtuntotil't!S, ll'o.shington, DC 20$/j.
(oontinuecl on J>ll:C 2S)
Summer, 1991
�Natural World News
I,
SPECIAL REPORT
..
by Emmett Greendigger
Once again, Bjorn Dahl, Lhe US Forest
Service's national forests supervisor for Nonh
Carolina is the focus of public outcry. This
time, Lhough, it's not jus1 a passle of forest
1eformers presenting a petition, or a couple of
renegade "Rescue Rangers" chaining
themselves to his office door, or a group of
activistS protesting ever-increasing
roadbuilding and timber harvesting levels on
the national fores1s. This time, Dahl is at the
center of "a scandal of the first magnitude."
The issue is the protection of threatened and
endangered species, and this spring Dahl has
attracted nationwide attention to the willful
neglec1 of his agency's threatened and
endangered species programs and to his
disregard for good science and professional
ethics.
This time, Dahl has enraged
environmentalistS, scientists, and 1he general
public by firing bo1anist Karin Heiman and by
causing the dismissal of Chuck Roe, director of
Lhe Nonh Carolina Natural Heritage Program, a
"(This) brings into serious question
the ability of the Forest Service to assess
the effects of timber management
programs on federally and state-listed
threatened and endangered plant
species." - Chuck Roe
state agency that works with other agencies and
the general public to identify and protect rare
plants. Heiman, the firs1 full-time botanist
hired to work in Lhe Nantahala-Pisgah National
Forests, was fired on March 1, af1er onJy nine
months on the job and only four months after
receiving a "superior" performance rating from
the agency.
When Roe learned of Ileiman's firing, he
tried for two weeks to express his concern to
Heiman's immedia1e supervisor, national forest
biologist Lauren Hillman. When these effortS
failed. Roe, who was very familiar with
Heiman's stellar work as a field botanist
surveying for threatened and endangered plant
species. wrote a letter on March 14 to Bjorn
Dahl expressing fear that "the dismissaJ of your
staff botanist at the stnn of the 1991 field
season brings into serious question the ability
of the Forest Service to assess the effectS of
timber management programs on federally and
state-liSted threatened and endangered plant
species."
On March 22, Dahl wrote to Roe's boss,
Dr. Philip McKnelly, Director of the NC
Division of Parks and Recreation, stating that
he was "di'imayed to receive the letter from
(Roe) expressing so much interes1 in and thinly
veiled threats over the dismissal of Karin
Heiman." Even a cursory reading of Roe's
leneneveals not "threats" but professkmaJ
Summer-, 1991
"Just Doing Their Job"
concern about the future of threatened and
endangered plant species in the national forests.
Despite that, Roe, who had 14 years of
experience with the Natural Heritage Program,
was immediately fired for "violating agency
procedures" and the "chain of command."
Directly, red flags went up in the
environmental and scientific communities in the
Southeast. At an April 2 press conference in
Asheville to publicize the firings, Bill Thomas
of the Sierra Club said, 'The credibility of the
Forest Service has slid right down around its
ankles." Mary Kelly, Coordinator of the WNC
Alliance (WNCA), said that the firings had
caused a "rapid, unfortunate, unnecessary, and
drastic deterioration in trust and relationships"
between the Forest Service and 01her agencies
and groups working on forest issues.
Scientis1s and aclivists had been
especially pleased when, after much pressure,
the Forest Service announced in June,1990 that
Karin Heiman would be the agency's first
full-time botanist. With the hiring of Heiman,
a graduate of Warren Wilson College with
several years of experience surveying the
state's plant communities, the Forest Service
seemed at last 10 be displaying a commitment to
the state's rich botanicaJ diversity.
Heiman did her work wilh diligence and
competence. While surveying the
Tellico-Robbinsville Federal Highway Project,
she discovered two rare lichen species,
Gym11oderma /ineare, an unusual Southern
Appalachian endemic and candidate for federal
listing, and Hydrotheria venosa, an extremely
rare and unique aquatic lichen found only at a
few locations in the Southern Appalachians and
the Cascade Mountains of Oregon. Heiman
helped 10 design a management program for
rare plants on Roan Mountain, and served as a
liaison with other federal and state agencies that
work with Lhe Forest Service to protect
threatened and endangered plant species. She
also perfonned surveys for rare plants on over
20 proposed timber sale projects in nine ranger
districts in the mountains and on the coast Her
effons did no1 stop or even seriously in1erfere
with a single timber sale, and she was praised
by Forest Service district personnel for her
competence and cooperation.
Roe, for his pan, was widely recognized
for directing one of the best s1a1e-run rare plant
protection programs in lhe nation. He had
organized Nonh Carolina's Natural Heritage
Program, which has protec1ed unique species
and natural areas on 630,000 acres in the stnte
and which has entered into over 300
"protection agreements" with public agencies
and private and corporate landowners. Roe
had acc-0mplished all this with a staff of 4 1/2
persons and a miniscule $164,000 annuaJ
budget
Why were Lhese two respected and
committed scientists fired? The official
justifications given were petty and largely
undocumented. In Heiman's case, neither Dahl
nor Lauren Hillman, her immediate superior,
were able to substantiate any change in
Heiman's performance that would account for
her performance rating falling from the "fully
successful" rating she received in October 1990
10 1he "negative" raring she received in
February that led 10 her dismissal.
11 seems apparent that Heiman and Roe's
only transgression was to carry out the jobs
assigned 10 them to the best of their abilities.
Unfortunately, competence in their work set
them athwnn of political interests that value
devastating timbering and roadbuilding
operations more than the rich biologicaJ and
botanical diversity of the native Appalachian
habitnl. And, aJso unfonunately. these interestS
control the strings that motiva1e Bjorn Dahl.
The supervisor remarked once to a group
of timber industry officials that during his
tenure in lhe nationaJ forests of the Pacific
Northwest, "we used 10 do 400 acre cleazcuts
before the spoued owl," and that "it could
happen here," implying that the discovery of
rare and threatened species in Nonh Carolina's
national forests could seriously hnmper timber
operations in the state.
Most observers believe that Dahl was
"I am in contact with several
Congressional offices who have said chat
they are already aware that this is just the
latest incident in what is clearly a national
pattern of intimidation of Forest Service
scientists. We hope and fully expect my
firing to get broader attention soon."
- Karin Heiman
!f'll~1{~Al~~~!,~~~k't~~~~':
Most observers believe that Dahl was
concerned that Heiman's trained and observant
eyes might discover a "spotted owl" that
would slow regional timber harvesting in the
Appalachians. Even the Asheville
Citizen-Times, normally a mouthpiece for the
region's timber industry, seemed to find the
firings suspicious. "The evidence offered thus
far by the Forest Service" for Heiman's firing
"falls embarrassingly shon," read the
newspaper's editoriaJ page on ApriJ 15, and
went on to say that "there is absolutely no way
Stale bureaucrats can come up with a credible
excuse for firing Chuck Roe."
Sad 10 say. it appears unlikely that these
ttnvestie.~ of administrative justice will be
righted by the agencies who committed them.
Both scientists have appeaJed their dismissals
within their own agencies. Forest Service
Regional Forester John Alcock has requested
that Heiman submit her appe& and all
supporting materiaJs to him in writing. In the
course of investigating Heiman's appeal,
regionaJ personnel officer Rudy Caruthers
traveled from Atlanta to Asheville to speak with
Dahl and Hillman about the firing but did not
infonn Heiman of his visit or give her any
opportunity to meet with him personally. Roe,
after what he felt was a "one-sided" hearing,
>C.Qtuaf,. Journat J)Q(JC 23
�has decided on a second-level appeal of his
case.
Since the firings, outraged citizens have
written hundreds of letters to legislators,
agencies, and newspapers in support of
Heiman and Roe. Several environmental
"watchdog" groups have responded to the
incident, including the Association of Forest
Employees for Environmental Ethics and the
Government Accountability Project, who arc
working with Heiman to get a Congressional
review of her tem1ination. Heiman has also
spoken with several concerned federal
legislators: "[ am in contact with several
Congressional offices who have said that they
are already aware that this is just the latest
incident in what is clearly a national pauem of
intimidation of Forest Service scientists,"
Heiman has stated. "We hope and fully expect
my firing to get broader attention soon."
Ultimately. however, the rrue victims of
these firings are the once diverse and
flourishing forest ecosystems. Without
advocates like Heim:i.n and Roe, they seem
doomed to be trampled into extinction. Before
Heiman was hired, it was routine for the
Forest Service to harvest constantly increasing
amounts of timber and to build thousands of
miles of roads in some of the finest forest
communities on the planet without ever
sUJVeying the sale areas for threatened and
"We might not be doing everything
we could to protect species, but we're
not willfully malicious." - Bjorn Dahl
endangered species.
All evidence indicates that this is how
Bjorn Dahl prefers it. The proposed Bee Tree
timber sale is a case in point. This area, near
Devil's Counhouse in nonhern Transylvania
County, was proposed as a timber sale project
in early 1990 by District Ranger An Rowe. In
June of thnt year, the WNC Alliance and the
Sierra Club appealed th.: sale. In their appeals
they pointed out that the Forest Service had nm
done adequate surveys for threatened and
endangered plant species on the Bee Tree site,
in spite of the fact thnt botanists consider the
area a "high probability site" for rare species.
Instead, the district had merely done a cursory
search of re.cords indicating the presence or
threatened and endangered :,pccics. Finding no
previous listings of threatened and endangered
species in the area. Rowe felt the "'ay w:l\ clear
to proceed with the sale. Dahl concurred, and
in October 1990 rejected the environmental
groups' appeab.
Unhappy with Dahl's decision, Wt-.CA
and the Sierra Club c:irried their appeal to
Regional Forester Alcock, who in J:inuary.
1991 decided in their favor. specifically citing
the lack of a thorough survey for threatened
and endangered species, 111c regional oflice
ordered Dahl to conduct a site-specific survey
of the area.
Even after Alcock's decision, Dahl
continued to maintain that he felt the records
survey had been "adequate," and that there was
no need for a site-specific survey. When
J{{\tunf~ JounlO! pn9c U
Heiman had offered to survey the Bee Tree area
in June, 1990, she had been stopped by
Hillman and Rowe. Then, after Alcock's
decision compelled the national forests
administration to make the survey, Heiman was
told 10 make the survey during the month of
February, 1991 - in the middle of winter when
many rare plant species are impossible to
locate.
Heiman did anempt the survey and
concluded that rare plants were likely to be
found in the Bee Tree sale area. It was only
days later when she received the "negative"
performance evaluation that led 10 her
dismissal. The survey was completed by a
substitute botanist, and last month, in its
Environmental Impact Statement for the Bee
Tree sale, the Forest Service reported its
conclusion that logging in Bee Tree would have
"no significant impact" on plant and wildlife
species in the area.
Unfomrnatcly the Bee Tree sale is not an
isolated example of Forest Service
manipulations and misdeeds in the name of
roads and timber. Heiman has outlined 15
other instances in which she says she was
stopped from identifying and protecting rare
plant species. When she reponed her findings
on the Tellico-Robbinsville Federal Highway
Project - which might have halted construction
of that infamous "road to nowhere" - her staff
officer supponed her findings, but she lost his
backing when he retired shortly thereafter.
While surveying a site near a proposed parking
lot expansion at the Oadle of Forestry, Heiman
expressed concern to District Ranger An Rowe
that the construction might threaten the rare
swamp pink plant. Rowe responded by saying
that he felt the parking lot, not the plant, might
be a better value for the American public.
In defense of the Forest Service, Julie
Tneciak, the agency's public relations officer,
maintains the agency is "str0ngly committed 10
protecting plants and animals." She said that
the agency has increased its Endangered
Species program tenfold since 1985, and that
there a.re 50 areas managed specifically for
threatened plants and animals. She also stated
the Forest Service buys land to provide habitat
for threatened species, and has entered into
agreements with the Plant Conservation
Program and the NC Natural Heritage Program
to protect rare species on the federal lands.
Chuck Roe was the lia.\on between the
Natural Heritage Program and the Forest
Sc1vicc on the agreements th.11 Trzt.-ciak ci1cs.
In the same leucr 10 Dahl i:xprcssing concern
about Heiman's firing, Roe pointed out the
problems his agency was having with the
Forest Service:
- the Forest Service had not drawn up
contracts to conduct surveys of rare plants on
national forest lands, although the funds had
been approved since December, 1990. The
delay was preventing the Natural Heritage
Program from hiring botanists in time to do the
surveys this growing season.
- the Forest Service had not responded to
nominations made two years ago for nearly a
doun sites in the Pisgah and Nantahala
National Forests 10 be designated "special
mterest management sites."
- The Foresc Service had shown no
interest in a one-day infonnational rare plants
seminar offered to agency personnel by the
Natural Heritage Program.
- the Forest Service had told Roe in the
fall of 1990 that a revised list of protected,
endangered, and threatened species on Forest
lands "would soon be put into use by Forest
Service personnel." This has yet 10 happen.
When asked about these delays, Dahl
replied that he was "perplexed" about them,
stating that the threatened and endangered
species programs are handled by Lauren
Hillman's office. Hillman has refused all
requests for direct interviews concerning the
firings and attendant issues, but said through
Tl7.Cciak that she believes "the programs are
right on track."
'The credibility of the Forest
Service has slid right down around its
ankles." - Bill 171omas, Sierra Club
Strangely, Bjorn Dahl seems 10 blame a
"lack of public input" for the firings and for his
agency's blatant unwillingness to establish a
vigorous program of protection for rare
species. "From these setbacks," he said after
the firings made the news, "I hope people will
join me in laying out their expectation~." And,
as if the flurry of letters, phone calls, and
editorials protesung the firings are not vocal
evidence enough, Dahl added, "They (the
public) should Jay out what they Wdnt more
vocally than before. We'll gauge our actions
based upon public expectations."
Th:11 sounds familiar. Throughout his
reign as supervisor of the Nonh Carolina
national fore~ts. Dahl has promised to alter
agency policies to meet "public expectations."
How then b he to explain items like these?
Although the puhlic has continued to ask
for less timbering on national forest lands,
1991 "timber target" levels are 20% above
those of the pre\·ious year.
Although the public ha,; conunued to ask
for less clearcutting on national fori:st lands,
and while the agency states that they have
reduced clearcuuing. they have merely
increased the number of "selective harvest"
units, which silvicultur:1lly are merely smalli:r
clearcuts.
Although the public. through the WNC
Alliance, the Sierra Club and other activist
groups, has expressed grave concern for the
fotc of threatened and endangered species on
(contmuod on page 30)
Craphic by Ibby Kenna
S11 lllt1IC1', 1991
�TIME TO TAKE THE TIME TO TAKE THE TIME
There's a new world 1ryi11g 10 emerge
from 1he hearts and hands ofmany...a world
of economy where was1c is sold as a resource
for new products - with a modern
understanding thar so-calli.:d "wasres" an: not
wastes unless they are wastcd...a world where
efficiency is in keeping wi1h nature and
heal1h ... new kind of fann...a more
purposeful kind of worlc ... a different feel for
our world ... a new day.
People are hungry for it. industry is
busy with it. But how docs it all really
happen? How, when the seeming immensity
of it all can so quickly boggle our minds to the
point where we throw up our hands and wait
for someone else to figure ou1 what to do, or
hope the solutions will come packaged for
sale?
Business in the past looked at money
profits as its main goal and let nothing stand in
the way of its claim, "If we don't profit, we
won't be In business." It had litrle vision of
the many more useful long-1erm profi1s such
as people, their lives, the food they eat, the
water they drink, and the secure alternatives in
learning about true wealth. And then with a
small sliver of that narrow-minded cash profit,
they proceeded to pa1ch up the damages that
occur with this sort of obsolescent
irresponsibili1y; or beat it in court. This was
a
the 1rcnd, bur now we are seeing businesses
wirh money-making as their chief nlOrh~
Jting
fon:e going out of business as thcv rhemsdves
predicted.
·
lt all really happens as we, in our
homes. and in our curs, and in our dailv
business, ask ourselves, "What docs \\'Ork?''
From inside our:.elvcs this goes out and out
and out 10 create the new, more real.
marketplace. Environmental problems arc big,
but we needn't be boggled, for as big as they
:ire, they are equally as small fractioned down
10 the responsibility of each of us. The
situation is then i11 our hands and no longer
"out of hand."
When we realize our own powerful pan
by beginning. our go the fears of what wasn't
working anyway. The answers then srart to
come with all the questions. When we're
acrually doing what we can do. the very
feeling empowers us and will soon replace an
old world built on false economy, and the
aging, tired concept of wealth thnt we know,
and bring newness • new forms of "profit."
From here we can begin to get on with more
of the real things.
bylvo
/
(NWN - continued from p. 22)
BUSINESSES AGAINST
CLEARCUTS
N4ruraJ Wo.-ld News Sttvicc
On May 15, 1991 the Westem North
Carolina Alliance (WNCA) presented the
results of its second anti-clearcutting campaign
to US Forest Service Supervisor Bjorn Dahl.
This new campaign gathered suppon from area
businesses and resulted in the collection of 930
names - a fnr greater response than was
expected - on a petition that called for an end to
clearcutting in the national forests.
WNCA targeted the tourism and
recreation industry, but a much broader
cross-section of businesses, including banks,
pharmacies, florists, and grocery stores, from
21 counties in western North Carolina chose 10
get involved.
The Southern Appalachian Multiple Use
Council, a timber industry lobby group,
attempted to manipulate the public by soliciting
signatures on a pro-logging petition that was
almost identical to the WNCA petition in its
fonnat. After complaints about this deceptive
tactic, the WNCA staff publicly accused the
Multiple Use Council of trying to "muddy the
issue and confuse people."
Upon receiving the petitions, Mr. Dahl
stated that he was "impressed" by the number
of signatories, and assured WNCA members
and participating businesspeople 1ha1 1he Forest
Service would be responsive 10 the public will.
Dahl said that, "[n response 10 public wishes,
we last year amended the Forest Plan to
Summa-, 1991
climina1c clearcutting as the preferred
aJ1cmative. The issue of clean::utting is
essentially behind us."
WNCA staff person Mary Kelly strongly
disagreed with this statement. as did others
present. She said that the supposed reductions
in clearcutting (from 87% to 48% of the harvest
over the past two years, according to Dahl)
merely reflected use of smaller, less obvious
clearcuts, not true selective culling.
Kelly stated that some forest expens
believe that the allowable sale quantity in our
National Forests is twice as high as it should
be, and noted that "the Forest Service has
historically treated the timber industry as the
only industry to consider We're asking them
to look at the big picture."
Drawings b)' Rob Mcuick
ROAD HOGS FIT TO BE TIED
Na11aral World News Service
There arc three departments of the North
Carolina state government that are prcsen1ly not
required to announce and hold public hearings
before setting poJicy: the Depanment of
Correction, the Department of Revenue, and
the Department of Transportation (0011. Of
these three, the Dcpanments of Correction and
Revenue hold fairly specialized responsibilities.
The Department ofTransponation every
months makes decisions rhat involve millions
of dollars of public funds and have imponant
implications for the future of every town and
county in the state.
It is a testament to the great political
power of the DOT that the agency still operates
only under the advisement of the Board of
Transportation, a wcalrhy and influential elite
who receive their appointments - a true
patronage plum - directly from the hand of the
governor in exchange for "seivices rendered."
Yet now when Senator Joe Johnson
(D-Wake) introduces a bill to require the DOT
to conform to public heanng guidelines
followed by all the other State agencies, rhc
howling and crying is tremendous. ''It's going
to cost too much." ··1t·s going 10 be too much
trouble." complain the road hogs. The "sacred
pigs" will no1 easily or gracefully give up their
places at the public trough.
Your state legislators need 10 hear your
opinions on the bill requiring the DOT to hold
public hearings.
Xatuafl Journnt JXUJC 25
�DRUMMING
LETTERS TO KATUAH
To the Editors of the Kattiah Journal,
In the otherwise fine article by Thomas
Power, "Avoiding the Passive/Helpless
Approach to Economic Development" in the
Spring, 1991 issue, he mnkes a very erroneous
assumption when he suggests, "Jf we are
interested in attracting more people, ..." That
assumption is the same one that the
powers-that-be ascribe to so wholeheanedly:
that we have to grow in order to have a healthy
regional economy. If Tcaught the gist of the
Summer, 1990 "Canying Capncity" issue of the
Kau«Jh Journal correctly, then we already are
burdened by too many people in the southern
mountnins. We do not need to expand, we need
to shrink the number of people living here.
Beyond a certnin point, numbers or people
and the "forested mountains and the
environmental quality" Power speaks of are
antithetical to each other. We preserve wild
habitat for the sake of wild habitat and the wild
animals that live in it, not 10 attract more people.
These points were minor revelations to me when
I read them in the Kamalt Journal. Don't back
out on them now!
Sincerely,
Hoyt Wilhelm
N. Wilkesboro, NC
Dear Kalllali Journal Friends,
l am just writing to tell you how much l
have enjoyed reading several issues or your
journal that a friend lent me to read. I appreciate
your deeply considered opinions and the
viewpoint they come from.
I consider myself to be somewhat
perceptive, and in most Statements that are called
"environmental" these days, I can see that the
spokespeople are representing some interests
besides the environment, whether it be their
own career, their own profit, or some
philosophical or political ideology. Most of
what I read in the Katualr Journal seems to
come suaight from the hean, and that makes a
difference. There are not many publications that
would have the courage to speak out about t.he
''carrying capacity" for human beings or
propose that aU the national forest lands in the
Southern Appnlachians should be an
"evolutionary preserve."
1 have to admit that these ideas were a little
shocking 10 me at first, but on reflection r could
see that that they are just what is needed in this
"bioregion." Now it seems so obvious. I see to
what a great extent we are conditioned by the
business assumptions that motivate this country.
when what is just common sense can seem so
unsettling.
I wonder what is going 10 happen to this
country, and I wonder what is going to happen
Xntuaft Journot p119c 26
to Kat1wl, Journal Please continue to say what
needs 10 be said (even if it is a little shocking
sometimes!) and maybe we will see some1hing
change. I am always hoping for the best.
Yours truly,
Katherine Albright
Knoxville, TN
TLANUWA
Ho. Tlanuwa,
Spirit-falcon,
Your mighty wings
Blot out the sun.
Pear strikes all who
See you flying Fawn and bear cub,
Man-child, too.
Carried struggling
To your nest si1e,
On the cliffs they
Feed your ne~tlings.
Came a shaman
Then to thwan you;
Cast your nestlings
To the water.
There Uktenn,
Great homed serpent,
Swallowed down your
Precious offspring.
Great your sorrow,
Great your anger.
Vengeance wrought you
On Uktena.
Chunks you pulled our
or the serpent,
Let them fall down
From the heavens.
There upon the
Eanh his body,
Tom and broken
Soon did lie.
From your empty
Nest you fled then;
Leaving an
Unshadowed sky.
Your depanurc
Saved our young, but
Awe and wonder
Left us, 100.
Perhaps too high a
Price was paid, and
Wonder's presence
Worth some risk.
Ho. Tlanuwa,
Spirit-falcon,
My heart yearns
For your return.
- Douglas A. Rossman
To the Editor,
Back in April some political pranksters
threw barrels marked "radioactive waste" by the
side of 1-26 where it joins I-40 near Asheville,
NC. This caused a big sensation among the
officials who flocked to the scene. r read in the
Asheville Citizen that one woman from the EPA
called it "totally irre!iponsible" and "a sick joke."
The S Bl had fun telling the paper all lhe terrible
things they would do to the.tricksters if they
could catch them.
I thought that it was totally responsible to
do this. Trucks carrying radioactive waste ~
drive through that intersection. A lot of people
don't even know this; a lot of other people do
know this, but they choose to ignore it People
need to be woken up to what is really happening
around here, and somebody found a good way
todoit.
What is totally irresponsible is for the EPA
to grant permits for trucks to cany barrels of
real radioactive waste along the highways. lf
some barrels of real waste fell off one of these
trucks, there would be trouble and danger for
Asheville.
When I saw how indignant the EPA lady
got about somebody's trick, I laughed and
laughed at how backward it all was. But it was a
sick joke.
Sincerely,
Etta Bennett
Cullowhee, NC
(P.S. • I wroie a leuet lO the Ashevil/t Citizen about
this. bu1 r don't think they ever printed iL ~l's why I
wrote IQ you.)
Dear Katuah,
Recently, while visiting my sister in
Knoxville, I was handed a copy ofKatuah
Journal, summer 1989. I must say it was highly
inspirational reading. I applaud your work for
peace, justice, and ecological harmony in the
Katuah Bioregion.
Sincerely,
Michael Sosadeeter
Dear Katua/1,
Your Journal is so valuable - and
important. I'll be sending more suppon later.
Thanks for leading the way. May the Crow
Moon bring you growth, green, and peace in
these dark times.
Sincerely,
John King
Drawing by Rob Mfflic-.
Su mtt1CT , 1991
�Dear Katuah,
You are a real friend! Thank you very
much for sending me lha1 back issue (on the
Chestnut) lha1 I wanted, but even more for the
current issue, wilh itS wonderful article on my
old friend Mr. Bailey of Clarksville. When I
was assigned 10 the 12th Armored Division in
1942, a newly married first lieu1enant in field
artillery, I opened an account in Mr. Bailey's
bank and immediately became his friend, as
ev<:ryone_did: Your story 1ell~ i1 very truly; he
believed m his own surroundings and did all he
~ould 10 improve the lot of his people. His
influence was very grea4 and I think Mr. Bailey
was wrong in thinking that industry never
accepted his ideas. l also think Griscom Morgan
is wholly wrong in his disparagement of
savings, but that is another story.
I enclose a Case Statement for the
American Chestnut Foundation (P. 0. Box
6057, West Virginia University, Morgantown,
WV 26506). I think you will find it interesting
and encouraging. I am doing all I can 10 raise
the additionaJ funding they desperately need,
first from private foundations, because 1hat is
1he bes1 chance for early resulis. Later I want 10
identify and approach large landowners in 1he
Appalachian region, and especially people with
o family history of giving and the means to
make those gifts in substantial amounts...
When I was growing up the chestnut was
still the dominant iree in our forests. I remember
it vividly, and recall the distress which everyone
felt so keenly as the onslaught of the blight iook
those great trees from us. l am fully convinced
we will restore the ll'Ce, and after you read our
case statement you will understand why. Young
men plant flowers; old men, trees.
Sincerely yours,
WilHam G. Raoul
Lookout Mountain, TN
Greetings Kaiuah Journal Folk,
Thank you for your continued 1ime and
effons in pulling together Kaul ah Journal. l just
~anled 10 let you know how much reading the
Journal means to me, and the suppon ii offers in
living in a "mixed community" with its incessant
bombardment of media propaganda extolling the
industrial growth society. Even when the
in~i?i~us e~fe_cts ofT.V. are personally
m1nirruz.ed II is too oflen necessary to live and
work with friends, family and associates whose
mind and (sadly} values are shaped by 1.O.S.
media. Sometimes 1his "reality" seems
overwhelming. It is al such a time that a friend
like Karuah Journal (and perhaps some
wilderness) helps to restore my connection to a
"d~per renlity" and community of Jjving
bemgs. The real work you are doing is very
much appreciated.
For All Things Wild,
Ed Lytwak
I
I
Sumincr, 1991
Dear Brother & Sister Editors,
I have written a prayer that I hope is
wonhy to be printed in your paper. I have been
disabled for almost six years as rhe result of a
back injury. I have been diagnosed as clinically
depressed. Many people think I am crazy. Some
think I am a lunatic. This could be true but
since I became homeless a dear old fri;nd,
Danny Jesse, moved me into his old farm house
because I had nowhere to go, and I was
penniless. The old house has no electricity, and
the water is from a spigo1 in the yard.
Another dear friend, Charlie Dunaway
inuoduced me to Karuah Journal (summer 1990
issue) and 1realized there are s1ill some "real"
people left who really care about our Creator,
our Mother Earth, and each other.
Since l have been here (approximately 6
months) I have developed a close relationship
with my Creator. Had it not been for my Creator
sending my friend to rescue me I would surely
have committed suicide. However, here I am
very much alive and would like to share my
prayer with you.
0 Great Spirit open my eyes
that I will see you in each of your creations
0 Great Spirit open my ears
tha1 I will hear your voice in the words of
my brothers and the sounds of the Eanh
0 Great Spirit open my heart
that your good will flow through me
0 Great Spirit give me knowledge
that I will be one with you
0 Great Spirit give me wisdom
that I may teach my sons of your love
and to love our Mother Eanh
0 Great Spirit be merciful to my brothers
who in their greed have scarred my Mother's
flesh
who have poisoned her flesh and her blood
who have polluted her skies
who have hate in their heans
0 Great Spirit give me the coumge
when death comes so I will welcome ii
with the realization
that life comes with death
as death comes with life.
Sincerely,
RogcrOark
I
rhoio by Rob Mcoid<
Sometimes Tears Are Not Enough
We sang for peace.
Woke up this morning to find
they are still making bombs.
We acted for peace.
How, I said, and why?
What about our planet?
Whal aboul the children?
We wor1<ed for peace,
even as those surrounding us
filled lheir yards and minds
with patriotic slogans,
waved their flags,
called war "just"
·successful"
"deserved"
Woke up this evening 10 find
!hough we sing,act,cry,
or even protest they are making bombs now.
Singing peace
woke 10 lind
our songs aren1 enough
acting peace
how?where?
why do we live In such madness?
shouting peace
as hundreds of thousands or
innocent human beings
die at Hie hands
of our ·smart· precision bombs,
hands of boys trained and
distanced by video games
crying peace
woke in the dawn
wilh tears on our cheeks
from war filled nightmares
tears on our cheeks
knowing there are those
lor whom this war
is more lhan a media event
or a palriotlc slogan
dreaming of
singing peace acling peace
dancingshou1lngtovingbelieving
11\Jstingtrying peace...
concrete dreams cl\Jni>ling
to TNT, plutonium,
machine guns...
they are making bombs now.
A
child is crying for what she can·t be giving
I say, child, stop your c,ying.
Gather up your strength for living
because somewhere children are dying.
Our tears are not enough to chase away the pa,n
we cannot understand why war seems to never
cease.
Yet even as the sun shines bnlhant through the ram
we know that through the dar1<ness we must st,U
wor1< for peace.
(continued on nclll page)
�(Cfflllnutd {rQln pogo 27)
Dear Ka1uah,
I miss you in my life! Please re-subscribe
me. I've moved 10 the city and am surviving
well on one of the few din roads left in
Tallahassee. Bard owls (a couple) are mating
now. I wake at night to hear lhcm and it's like
manna from heaven. I know the trout lilies are
blooming back in Sycamore, and just knowing
they're there is not enough. Every day I
consider returning 10 lhe country, but life is so
much easier here with electricity, running water,
and acceptable child care. Still I grieve the
losses.
Thnnks,
Janeice Ray
Dear Karual,.
I've been thinking lately about what is
imponant to me. A few things come out
strongly: people I love, doing something I can
put my soul into, and encouraging a more ideal
world by supporting things I believe in like;
• the local baker
• organic fanning
• and publications that
communicate what is
important 10 me.
I don't live in Ka11111h, but I like feeling
pan of the soul 1ha1 is in this journal.
I want you 10 know that ideas from the
Kaniah Journal have helped me shape my life
philosophy and will influence the way I live and
impact the world. Thank you for your
dedication and work. May you be blessed with
strength and pel!Ce.
Dan Shoug
Bean Goose Farm
Dear Kania Ii Staff,
I was exin:mcly excited to read issue #30
of the Kan!ah Journal. This was my first contact
ru,d I om impressed with the anicles and the
overall JayouL The "economy" anicle was
eitcellem.
I hnve included a check for 3 back issues,
plus T wish 10 be a ~ponsor.
Thanks,
Todd Rohlsson
From lhc Floyd ERC Ncw,lcuer
(continued Imm page 4)
practices in their families.
The dowsers' "golden opponunity" came
during the eastern gold rush of 1828-29 that
centered on Dahlonega, Georgia. It offered
great reward for those who could sense the
presence of underground veins, but it also
brought on the inevitable swindling and
che:iting that accompanies the lure of sudden
riches.
Sharon Johnson of the Gold Museum in
Dahlonega said, ''There are people who believe
today that they can find gold dowsing with
certain rypes of stainless steel rods, and I'm
sure that there were people like that back during
the gold rush years.
'&hey also had what they called
'gold-finders.' These were instruments sold 10
people who were prospecting. I've seen at least
two of these, one that dated back to about 1890
and another came from the 1920's. One was no
more than a wooden rod which was filled with
gold, iron pyrite, and black -;and. It had a
compass-like instrument in 1he center. The
metal gold-finder was a long tube, prob:ibly
made 0111 of aluminum. and I think that came
also with a liulc vial of gold."
Dowsers do 001 think that theirs is an
eicclusive gift. They generally agree that, like
intelligence or any statistical curve, there arc
tho.SC: eicceptionally sensitive to the psychic
energies, many people mildly sensitive, and
those who do not perceive that level of
existence at all. Walter Dale says, "To learn
how to do it, you can get some ideas from a
book, but the very best thing to do is 10 have a
dowser who is really familiar with the method
to show you. Anybody can do it, but you have
10 really want 10 do iL"
But he does offer this idea as a way for
beginners 10 familiariz.e themselves with the
process: "Get yourself a five inch piece of
Xcatuaf1 )oun \Q( POlJC 28
saing and tie on a metal nut (used to screw
onto a bolt) that is about the size of a nickel.
This will make a simple pendulum.
"Practice with it by looking at it and
saying, 'Give men yes.' ft may lllke several
a11emp1s, but you should be able 10 get the
pendulum to move consistently in a cenain
way. Then ask the pendulum for a no, and after
awhile you should be able 10 establish a definite
motion for that answer.
"Once you get the communication paucm
going, relax and know that you can do it. It all
comes with practice.~
For additional mfonnauon on dowsing nnd help
for those who wi~h IO gci stancd:
American Society of DowSCl'I - A~luc;hi.111
Ch;iplCf Bob Barnwell Rd.
137
Fletcher, NC
(704) 628-2456
/ -;_·
The mountains are
slow moving waves
of rock and gravel
trees and microbes
on which we all festively ride,
meeting old friends
from other eras that stir anew
notions of supplanting the
demise of our kind ...
RM
Summer, 1991
�Whole Science
One need not tum only co metaphysical
explanations in working toward an
undeTStanding of how some perplexing
phenomena occur in Lhe Universe. There is
emerging a sound Ecology of Lhe Cosmos
which is based on repeamble experience.
recorded measurements, and an
acknowledgment of the role of human
consciousness in interpreting the work of
science. The scientists who are now working
through more comprehensive means of
collecting information, and creating theories
that reflect Lhis new infonnation, are finding
that the physical Universe is far more complex
and inter-related than previously Lhought.
Some of these new ideas in science go by
the names of Quantum Theory, Dynamic
Whole Systems approaches, Chaos, and Gaia
Theory. These ideas have in common a break
with classical scientific principles which
regarded the Universe, and all its constituent
pans, as a pre-determined machine which is
running down in a clear sequence of events.
When Lhe Universe is recognized as being more
dynamic and self-organizing, through its many
diverse scopes of whole systems and
environments, a different picture can be drawn
of the regenerative patterns of energy and form
that surround us.
In Lhe discipline of physics, Quantum
Theory has shown that what we as human
beings experience as "normal'' is not the same
as what other whole systems at other scales of
being would consider to be "nonnal." For
instance, at Lhe scale of an atom the instruments
used to detect an electron's speed or position as
it moves around the atom's nucleus interfere
drastically with the electrons motions and
potenuals. LI becomes impossible to separate
the experimenter from the experiment at this
scale, since the two are so intimately involved
with each other. In addition to this an electron's
position can be determined, and its momentum
can be determined, but the 1wo can no1 be
de1ennined together. Electrons fliner like
clouds around atomic nuclei, and Lhe best we
can do is find the potemial of either what phase
they are in or where they will be in this
entangled environment.
In the Life Sciences it has been found that
all life, in its amazing diversity, is composed of
the same types of chemical elements: Carbon,
Hydrogen, Nirrogen, Oxygen, Phosphorus,
and Sulfur. These and the other kinds of atoms
found on the Eanh came together when the
planet began m accme in the interstellar
medium. It is very likely 1ha1 the atoms we are
composed of were strewn from an exploding
star, more massive than the sun, which
influenced the formation of the Solar System.
There are only 20 different fonns of amino
acids, which are the basis of all the different
strands of protein essential to all life on Eanh.
Every living organism came from previous life,
which in turn has a common ancestry 1h01
reaches back at least 3 l(l billion years. For
much of this history microbes were the major
fonn of life. lndependant microbes formed
alliances and antagonisms which evenrually
became the composite cells found in plants and
animals today.
Building on past successes, through this
kind of mutual advantaging, a strong
relationship also developed between living
systems and the magma, rock. soils, waters,
atmosphere, and magnetosphere of the Earth.
These dense-to-gaseous fluid mediums arc
cycling physical energy, much as other
plnnatary systems do; only for this planet there
existed the po1ential for active participation in
these cycles by Life. This is a dramatic
difference, because the range of circumstances
necessary for life 10 emerge on a planet of
sufficient endowment and proximity is limited
and very unique.
0..wmg by Rob Messick
II IIll II III II IIIIIIII II II II II IIIII II1111111111111111111111111111111111111 11 III IIIIIIII llllllllllll11111111111 II IIIIIIII IIIIIIINllllll111111111'I, IlII1111111111111111111 II IIIII III IIIlIIIIII IIIIII IIIIRlllllllll Ill III II Ill IIIII II llllllllllllllll 111111111111 I111111111 llllltllllll
TUNING IN
There are a number of practices that one
can do to increase the intuitive ability as it
pertains to the Earth. The exercises which have
worked best for me arc adaptations of yoga and
techniques from psychic healing. Nearly all
meditation techniques translate very well into
learning Earth attuncment My inner guidance
has been to remain flexible by borrowing from
many disciplines and then adapting the
techniques wbicb fit into my life in a natural
manner.
The big revelation for me came in a yoga
class when T learned that there are minor chakrns
on the feet. 1 suspect that the yogis can stand
transfixed in a difficult position, such as on one
leg, for hours at a time because they have
learned how 10 ground themselves so
thoroughly that they are temporarily auached to
the Banh through the chakms in the feet. The
importance of Lhe feet is somelhing that has been
ignored in western civilization. In the Mideast,
where lhe feet are ritually wai.hed and perfumed
with oils, they are considered sacred. and
recognized as one's most vital connection to the
planet. One can learn to dispel tired energy
through the soles of the feet, and ask the Earth
to replenish that energy. Yoga is excellent
practice for this. So is T'ai Chi or any of the
martial arts, so long as the emphasis is on
grounding and balance.
Walking meditation, as in Zen Buddhist
practice, in which one is very aware of body
rhythms, is an excellent way 10 walk through
S\1mmcr, 1901
the woods in a state of heightened awareness. I
have found that if I can match my stride in a
conscious way to the panicular terrain, I usually
break through 10 a quietness in which I am
aware of my rhythms blending in with the
larger, greater rhythms of life around me. This
is also a good way 10 become aware of the
variations in the lay of the land.
Since I live in town these days, I have
limited access to wild areas. Still, it is possible
to grow in sensitivity if one is willing to make
daily connections to the Eanh from a conscious,
aware state.
l recommend bringing home small
momentoes from places Lhat have special
meaning. This keeps the memory alive and
helps make emotional connections to one's
personal sacred places. I routinely bring home
pieces of gnarled wood, shells, or small rocks.
Do not take large rocks without pennission or
rocks that are part of a fairy ring. Usually there
is something · a feather, a rock - that stands out,
and that is what I take as a gif1. And J always
give thanks. ln my house, the kitchen window
sill is a great place for an altar, because I can •
automatically look at my nature gifts every day
when l wash dishes.
But the most important practice of all is to
get outdoors every day in a conscious way.
Usually the only time I can do this and know I
wilJ not be interrupted is when the supper
dishes arc done or when l am ready to close up
the house for the night. l step outside in my
backyard, and I let down my guard and open
up as totally as possible to whatever is
happening at that moment.
The Earth is always ready to respond 10
us. However, nothing "happens," to me at
least. until I have quieted my mind. When my
mind stops its chatter, then my senses literally
become more acute. I can hear birds, insects,
and 1he rustle of leaves more intensely and with
greater detail than I was able to do only a few
minutes before. When I do reach that point of
the quietness within, there is always something
amazingly beautiful and striking Lhat leaps out
at me. It may be Lhe full moom peeking out
from behind silver clouds, or the sudden
wafting of the fragrance of whatever flower is
in bloom. Sometimes my holly tree becomes
suddenly vibrant and animated. It is a
championship holly, and I am sure that a
powerful nature spirit lives there.
Along with this sudden insight into the
beauty of nature, there is always a caressing
breeze. I call it caressing, not only because of
iLS gentleness, but because it does not appear to
come from a specific direction, and it never
seems to be thcre until I reach a certain open
state of consciousness. I always wait for this
moment, because I t:lke it as a re.o;pon~e. a
confirmation from the Earth he~lf.
How much time does it take out of a busy
day to perform this simple ritual? Maybe five
minutes. The payoff in tenns of lifted spirits is
tremendous.
- Charlotte Homsher
X.Ot.wlh Journal pogc 29
�(FUUNGS-cool.inucd from pegc 24)
REVIEW
national forest lands, Dahl responded that the
records search on the Bee Tree site was an
'adequate' survey for threatened and
endangered plant species and then ordered a
survey when the ground was covered with
snow.
The clear and unfortunate conclusion one
must draw from all of this is that the "public''
Dahl listens to moSt closely is the timber
industry.
LIGHT IN THE WIND
chanrs and circle son-gs by Bob Avery-Grubel
(available from Bob Avery-Grubel;
RL l ,Box 73S: Floyd, VA 24091)
Bob Avery-Grubel is a founder and
mainstay of The Celebration Singers of a
closely-knit community of families inhabiting
Floyd County, Virginia. The group sings
up-beat, positive, spiritual music, all of which
is original, much of it contributed by Bob
Avery-Grubel.
The songs on l,iglu in the Wind arc
typical of I.he Celebration Singers: rhythmic and
unifying numbers meant for group singing at
evening circle, in the sweat lodge, or at holiday
gatherings. The credit sheet says that the music
is "dedicated to those moments when we let go
into uplifting song and come closer to the truth
of who we are," and surely this is so. The
songs are simple, as chants and community
songs should be, yet they are filling and
satisfying. However, the songs leave the
listener with a persistent feeling that they are
more fun to sing than 10 listen to - and they are!
(proven fact) The words are easily learned, but
for those in doubt a lyric sheet is available for
$1.00.
Bob Avery-Grubel's productions are
home-made craft pieces. Ught in the Wind was
recorded at Bohemian Studios, which are
housed in an angular building on a wind-swept
farm seven miles from the closest town. The
tape was engineered and mixed by
Avery-Grubel and A'Coun Bason (who also
plays penny whistle and catchy percussion on
several differem hand drums).
Light in the Wind: a valuable community
resource.
For tho.-.e who want more. Avery-Orubcl also
offers the benefit of his musical and community
experiem:e in "Breakthrough Singing" workshops: "a
lime and space IO experience healing through song and
voice." For information, write h1m at the address above.
-MT
THE TOE VALLEY CENTER
The Toe Valley Ccmer is being
established as a non-profit community resource
organization to promote and encourage ideas
for better living in the three-county area of the
Toe River Valley.
The Center will:
• act as an education and infonnation
source for the valley
• develop educational programs
• initiate meetings and seminars on issues
of importance
• distribute pamphlets, fact sheecs, and
other information
• promote I.he vision of a positive future
in the Toe River Valley.
For information, write or call:
Richard Kennedy:
849 JlalUlah Branch Road;
Burnsville, NC 28714
(704) 675-52S6.
ACUPUNCTURE~ AFFORDABLE !
We otter a sliding scale to get you
through hard times In good health!
Shortly after she was hired by the Forest
Service, Karin Heiman made a statement that.
in retrospect, turned out to be eerily prophetic.
"What makes my job so challenging," she said,
"is the fact that I must strive to find a balance
between I.he environmentalists and the timber
industry, who both have huge stakes in the
decision to harvest or not 10 harvest. And my
reports influence that decision."
By all accounts, Heiman - and Chuck
Roe as well - met that challenge and found that
balance. Unfortunately, in the eyes of her
employers an honest and thorough naturalist
without a political 8.l<e 10 grind is viewed as an
obstacle to timber sales rather than as a
concerned and commiued scientist dedicated to
doing what is best for the forest community.
How "vocal" must the public be for I.he
the Forest Service to recognize I.hat most people
believe that the incredible biological richness
they contain is the most valuable "resource" of
Southern Appalachia's national foresis? Dahl
has recently said, "I'd be the lirst one, if we
had an endangered species, to do somclhing
about it. I'm not om 10 violate the Endangered
Species AcL We might not be doing
everylhing we could to protect species, but
we're not willfully malicious."
Two fired scientists, an enraged public,
and we may never know how many rare
species would beg to differ.
Also Chi Kung (like Tai Chi)
every Wednesday 6-7 p.m.
at JewtSh Commumly Center.
Call to regisler.
Ellen Hines, M.Ac., Dipl.Ac. (NCCA)
Tradilional C hineSt Acupuncture & Htrbology
c:.i.rom... l&.w,.s......... s . - -
~
(704) 2S2-7491
rl :Thu
~ Sanr!J Mush
HerbNurse7
WHOLE FOODS
VITAMINS
ORGANIC PRODUCE
WREATHS • POTPOURRI
• HERBS • TOPIARY
Complete Herb Catalog - $4
Describes more than 800 plants from
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
Aloe to Yarrow
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 appointment to visit
(704) 683-2014
~umnlci,
199 1
�CHESlNlIT GRAFTING PROJECT
by David McGrew
SilviculturalisL, French Broad Ranger Districl. USFS
Sarurday, April 27, one small step was
1aken toward nmoration of the American
chestnut tree to the Southern Appalachian
forest. A chestnut grafting workshop was held
on lands m.1naged by the French Broad Ranger
District of the US Forest Service (USFS) for
the purpose of grafting blight-resistant twigs
derived from native chestnut trees omo wild
chestnut rootstock. The workshop was joir..:y
sponsored by the USFS and the American
Chestnut Cooperators' Foundation, and served
as a uaining session for private cooperators 10
team the grafting technique.
The workshop group went 10 a grafting
site on a nine acre clearcut in the French Broad
District Lhat hod been prepared by the forestry
class at Haywood Community College. John
Elkins of the American Ches1nu1 Cooperators'
Foundation gave the group a brief overview of
the breeding and grafting work being done by
the foundation and then demonstrated the
grafting technique. Each member of the group
had a chance 10 perform the grafting operation.
and 20 twigs of the blight-resistant American
chestnut stock were grafled by the end of the
day. At the end of the workshop, all of the
private cooperators received 1wig material for
grafting in their home areas.
Elkins stressed that the twig material was
not from trees that were immume to chestnut
blight infection but from trees that were better
able to resist the infection. He said that a
20-50% survival rate for the grafted twigs is
expected, but that a 10% survival rate would be
acceptable.
A virus disease of the blight fungus,
called hypovirulcnce, will be imponant 10 the
survival of the gr.tfted trees. "Hypovirulence
weakens the blight, just as the nu or a cold will
weaken people." said foundation president
Gary Griffin. "Chesrnut blight nonnally
damages the growing tissues just under the
bark, so that Lhe tree can't pass water or
nutrients up or down the stem. If enough of the
living tissue is damaged, the tree is girdled and
it dies. Blight weakened by hypovirulence,
however, cannot damage the living tissue under
the bark, so the chestnut tree isn't killed, even
when heavily infected by blighL"
Union Acres
An Alternative
-
i
- Acreage for Salt - Smoky Mountain Living
with a focus on spirit1111l and
ecological values
For more information:
Contact C. Grant at
Route 1. Box 61/
Whittier, NC 28789
(704) 497-4964
Programs to &ncolXoge
self and Earth oworEIOeliS.
celebration. kinship and nope.
• Youlh Camps• School Programs
• Farruly Camps• Teacher TniinlOQ
• Commut'II)' Programs
• Camp Slaff Tre11ing
• Outdoot Progrem Consult.ig
P.O Box 1306
Gomnt>ug. Tennessee 3n38
615-436-6203
NATURAL MARKET
WHOLE FOODS • BULK
FOODS• VITAMINES • IIEROS
• FAT FREE FOODS • TAKE
OUT FOODS• SNACKS• NO
SALT, NO CHOLESTEROL
According to Elk.ins, blight infection
cannot spread as fast on twigs that are
genetically resistant to the blight as it can on
non-resistant rree$. The hope is that the
resistant trees will hold off the blight long
enough that the fungus will become infected
with the virus disease. Griffin explored the
graft.ing site during the workshop, and he
found five chestnut trees that had blight
infection sites that had been modified by
hypovirulence, including one tree where all
infection sites were modified. 'These trees give
us real hope that this grafting site will be
successful in producing large chestnut trees,"
said Griffin.
The French Broad Ranger District will
monitor this sile over the next year 10 determine
1he success of the grafting project. The USPS
will manage an area of three to four acres
around the experiment solely for chestnut, first
by maintaining the best growth possible on the
surviving gr.tfts, and second, by cutting down
all the saplings in the area except
naturally-sprouting chestnut saplings.
It is a gamble to try these techniques, but
it is well wonh the attempt considering how
valuable the chestnuts were to these mountain
forestS.
For more information or lO volWttter l~/p to the
American Chtstnut CooptrtJlors· Foundation. write:
Lucille Griffin; American Chestmll Cooptra/Ors'
Foundaiion; 2667 ForesJ Suviu Road 708; Newport,
Va 24128.
265-2700
823 Siow,ng Rock Rd
Boone, NC 28607
Shhh. Listen ...
~
by Rob W..essiclt
NATIVE FLUTES
Two s1yles made of cedar or walnut
woods in the traditional manner
Hawk Littlejohn
Sourwood Farm
RI 1, Box 172-l
Prospect Hill, NC 27314
(919) 562·3073
Get a set of IO assorted
folding cards with
artwork you see in
Katuah Journal.
(Envelopes included.)
Send $11.25 postage paid
1 Summer-,
1991
to:
RM DESIGNS
P.O. BOX 2601
BOONE, NC 28607
Ill l l .
ec. 2.)C
11a•oo- NC211139
!7041 $30135
speaking fQr.Jhe earth.
�evenrs
JULY
JUNE
14-23
CIT ICO CREEK, TN
Katuah Rainbow Family
Galhering Summer Solstice Galhering." ...for
the purposes of Peace and Healing, in honor of
the Summer Solstice" on Citico Creek in the
Cherokee National Foresl, TN. Directions are
recorded on lhe Light-Line (404) 662-6112,
from NC (704) 563-9218. HO!, Newslet1er of
the Kauiah Rainbow Family; Box 5455;
Atlanta, GA 30307.
•
21-23
ROAN MOUNTArN
Summer Solstice and Ent111 energies
workshop with Joyce Holbrook. SIOO. Pre-register: Box
109S; Burnsville. NC 28714.
22
SUMMER SOL'-TICE
22-23
GREAT SMOKIES PARK
"Wild Mammal~ or the Smokies"
field =-ch with Dr. M1
ch.1el Pelton. Hlllld.W>n study
or black bear, deer, b3t, and woodchuck populill.ions in
the Pork. For information on this and olher field
course:.. coniact: Smoky Mounuain F'icld School; c/o
Dr. Gayle D. Cooper; Univc:sity ofTcnne=: 600
Henley St. (Suite IOS); Knoxville, TN 37902 (800)
284-8885.
BLACK MOUNTAIN, NC
"Why Old Women Don't Get the
Blucs" with Alice Girard 31 McDibbs. I I9 Cherry SL
For info on this gig and summer schedule, call (704)
1A
9-11
AS HEVILLE, NC
Broom-making workshop with
Carlson Tuulc. For info on this and olher workshops.
conlJlCl the Folk Art Center, Box 9545; Asheville, NC
2881.5 (704)298-m8.
11-12
WESSER, NC
669-2456.
1A-27
CREA T SMOKIES PARK
''Family Ounp" - activities for
fomilies with children ages 6-12. Nature exploration,
slOrytelling. Appalachirul music. hiking, and
swimmmg. For info on this and other prognuns,
conU1Cc Great Smoky Mountains lnsti1u1c at Tremont;
T0Wll5Clld, TN 37882 (615) 448-6700.
National Whilewater
Championships on the Namahala River,
including slalom and wildwater race:;.
Nantahala Outdoor Center; 41 US Hwy. 19
West; Bryson City, NC 287 13 (704)
488-2175.
LINVI LLE,NC
36111 Annual Grandfather MoUJ1tnin
Highland Games and Gathering of the Scouc.h Clan~.
Papmtry, pipe bandi:, sheep herding. Scoui,h athletic
cvcntS, ccUidh. For info: Highland Game.~; Box 356;
Brumer Elle, NC 28604 (704) 898-5286.
11-14
24-27
CULLOWll EE, NC
"Landscnping with Native
Plants" conference. Lectures, workshops, and
field trips led by a host of experts, including
Dan Pit1illo, Roben Zahner, George Ellison,
and others. $45 + room and board.
Pre-conference field trips, 7(21+, are optional
and cost extra. For information. call Dr. Jim
Horton, (704) 227-7244.
25..S/4
13
ASII FV ILLF~ NC
Annunl membership picnic of the
Amcric:ln Soc1c1y of Dowsers - Appalachian Chap1cr.
Call President Jill1CI Shisler for dctruls: (704) 628-1758.
FOLK \1O0T
Foll.moot USA brings folk dllncers
and musicians from Grcccc. USSR. Fmllllld, Atgcnlina,
Holland, Spam, Rom;inia, Puerto Rico, lsr.iel, Turkkey,
and Thailand lO perform :u various location.~ in Katu:lh.
For schedule and price mfonnauon, conUICt Folkmoot
MOUNTAIN LAKE, VA
"In Search Of .JI"· ~ploring
"iMcr sacred space.• Mt.dicme wheel. dowsing, music.
mctliwuon, yoga. drumming, hiking, nnd ritullls.
Pre-register: Indian Valley Retreat; Rt. 2. Box 58;
Willis, VA 24380 (703) 789-4295.
23-27
27
HOT SPRINGS, NC
"lndcpcndcooe Weck Ztn Holiday"
WAYNF..SVILLE, NC
"Buddhi.gn nnd Meditation• with
John Orr. Explora1ion of the Buddhist path 10 sptri1UJI
Jjbcra.uon will include meditations, periods ol 5ilcncc,
and discussion. For mfo on this and other prognims,
con!Xt; Sul-Light Retreat Center. Rt. I. Box 326:
Waynesville, NC 28786 (704) 452-4569.
F ULL MOON
29-7/6
19-21
19-21
wnh Genie, Sandy Stcwan.. Working. chanling. sttting,
dharma talks. and keeping SJlcncc, culminating with a
walk up the mountain. For info on this and Olhcr
rctrcais: Southern Dtwm11 Rctrea1 Center, RL I. Box
34,H; Hot Springs, NC 28743 (704) 622-7112
USA; Box 523; Waynesville, NC 28786 (800)
334-9036.
26
FULL MOON
BLACK MOUl\TAIN, NC
Robin and Linda Williams al
McDibbs. Sec 7(24.
28
HOT s r RJNGS, NC
r-w
"Hand~ Sur lhc SIMS.
Tum the
Ellrth" Tai Oli Ch'uan workshop w1lh Kathleen cu.~ick
and Jay Dunbar. Solo nnd two-person play orrcr ins1gh1
inio classical principles of unified movement.
Prc-rcgistu. Soulhcm Ollllrma Retreat CcnlCI (sec
6/29).
30-8/1
MARSIIALL, NC
"Green Woodworking with Kids"
fOl'childrcn ages 10.15 and adult portners. Build a
r001S1ool from an 03k log · also swimming, hilting,
\l.·1ld plant i<lentificauon, campfires, ond SIOC)'tclhng.
Country Workshops: 90 Mill Creek Rd.: Marshnll. NC
28753 (704) 656-2280.
S111111nn. 1991
�AUGUST
1-J
16.l!i
c;nr:A'f S\IOKll:S r,\RK
·~J!Jvc Amcr1c:111s and the Easth"
pr0t,'fiu11 nnhe Grc:u Amoky Moum:am, Instil:.:!~ 111
Tr.:mont, S.:c: 1/:lA-21.
111c;111 ..,:-. ns. NC'
"Pinhole V1s1on" - low,tcch
pmhok camcm constnu:1100 and c~plur.ulon or crcati\c
1m:1gc-makmg wnh Pinky Ba,;s. For info on thi.~ and
111ocr pho1ogr.iph)· workshops, conl.1(1' App.1lachian
finvironmcntal Arts Center: Box 580: I l1ghfands, :-:c
211741 (70-I) 526-4303.
J Ul.1..\100~
26-31
MARSllc\U., l\C
-~,:ick Ch:11I111.1kmg•
work~ilop wi1h Dan Mayner. Bcgmning wuh a red oak
log, parucipants assemble a cluur ic,mg morme and
1cno11 jomcry, dr.i,..knh-cs, and spokeshaves.
Prc-rc:g1s1cr. Country Work,hors (sec 7/30-8/1 ).
30-9/2
IIREVARD. NC
Soull1cm Life Community
Ga1hcrmg • ncl,..Nking on issues of peace, jusucc, and
planci;iry protection. Family gathering, orcn IO all
.Music hy Cnnd1c and Guy Car:iwan, Contact Rur.d
Soulhcm Voicc for Peace (sec 8/2-3).
2-3
CF.1.O, NC
Onlhcring of commu111ty orgam,.crs
and ga.woots leaders who wish to sh.ire experiences and
network at Rural Soulhcm Voice for Peace office in
Celo Community. If interested m ancnding, plca.,c
contact RSVP; 1898 Hannnh Bmnch Rd.: Burnsville,
1'C 28714 (7o.1) 675-S933.
ASHEVILLE, NC
11 lh Annual World Gee-Haw
Whimmy Diddle Competition will include whimmy
diddle feats, lrlldiuon:il music, and clogging. For info,
conlllCt: Folk Art Ctntcr (see 7/9-11).
2.'i
SEPTEMBER
2-3
WILLIS, VA
6th Annual "Women's
Wellness Week"· an opportunity 10 become
part of a supportive women's community for a
week of renewing power. honoring spirit,
nurturing heart, and encouraging creativity.
Activities will include dance, clay sculpting,
drumming, tie-dying, healing work, and sweat
lodge ceremony. Children's program will run
concurrently. Pre-register. Indian Valley
Retreat Center (Sf.C 6/23-27).
5-11
17-IR
CHEROKEE, NC
Freeman Owlc, Cherokee
pipcmakcr stone sculptor. and storyteller, will
demoru;t.nue nt the Cherokee Hcn!llge Museum and
Callery. For infonn:uion on lhis and olhcr eppcara11ccs
by nauve cr:if1$pCople, conUJCt: Cherokee Heri1.1ge
Museum and Gallery; Box 477: Cherokee, NC 28719
(704) 497-3211.
OCOEE RTVER
1991 World Cup and
Wild water National Chamnpionshtps will
attract over 100 of the top wild water racers in
the world. Contact Nantahala Outdoor Center
(see 7/11-12).
HARRISONBURG, VA
PAW (Preserve Appalachian
Wilderness) Conference to discuss ideas and
Str'Jtegies for "evolutionary preserves" and a
wild habitat range the length of the Appalachian
Mountains. Sponsored by Virginians for
Wilderness/Earth First! and PAW. At James
Madison University. For info, write Virginians
for Wilderness; Rt. 1, Box 250; Staunton. VA
2440 I or call (703) 885-6983.
14 • 16
19-23
Send $ubmission~ f0t the Event~ page to: Kauiah
Calendar Editor; 300 Webb Cove Rd.; Asheville, NC;
Katliah Provmcc 28804. Listings for next is.~ue due by
Augu.~t 15.
"The area's oldcsi
and lugc,t natural
food~ gtoet'ry •
811/k Herbs, Spices, & Grains
Vitamins & Supplements
VI/heat, Salt & Yeast-Fm~ Foods
Dairy Substitutes
Hair & Skin Care Products
Beer & Wine Maki11g Stlf'l'lics
200 W. King St, Boone, SC 28607
(704) 261·5220
-p,;,
~~\
Talking J.,,n,~ i~ a monthly
J('lutnlll of deep ecology, UISf'ired
pen,ooaJ RCIIVlbID rooted ID eMtben
'J'mlWlluy. Pa.,1 1!-!<ucs have
rurunxl ar11cles by Gary Soylkr.
Statba"J.. Jc>hn S~. Joanna
~facy, 81II ~val!, u•oe Wnlf
C1r¢1et;, Barham Mor, etc,
AH? NATBR Ml'l'fWl' BLICI'RlCITY
with a RAM pump! It works by
the action of flowing water
and can pump 120 ft. high.
Colllplele pump w/ guide -$125.
Call or send SASE for free
brochure.
NATERHAN MK PlJFS
355 Cedar Creek Road
-"'-...£.._....____ e1ack Mountain, N.c. 28711
(704) 669-6821
Summer, 19!J1
TnlJ.inl( J.,,111~ ~pew for the
n•tural world :and for lhe rd:.indlmg
!'I OW' OWII wtld ~JlU11,
Suhscnpt1ons arc S15.00 one
year/SI 8.00 outside U.S. S25.00
i...o )·ear'IIS36.00 outside U.S.
Send chock or M.O. 10:
Tn/J.i11x I.raw:,
1430 Willalllt'lle 11367
Eugrlle, OR 97401
5031342-2974
rFR~~,~~~'~:~~~P
COMMITTED TO C0'.'.1MUNTIY
AND ·cooo-FOR-YOU.FOOO"
255-7650
90 Biltmore AH•nu~ ,\,hevdlc ~C
2 Blocks South ol Downtown
Xatimh Journot PCUJC 33
�~BWoR/slt{g
• Webworking has changed! There is nowafee
of$ 2.50 (PRE-PAJD) per en1ryofjifry
words or less. Send b>•A11gust 30th 1991 I();
Rob Messick; P.O. Box 2601; Boone. NC
28607. (704) 754-6097.
GOOD STEWARDS WA/IITED for rcmotc land.
Approx. IS acres for sale w/ hou.,;e (2 bdrm .• I balh).
Organically rarmed for 2tJ )'Cffl, grnv11y recd spring
,,,:ner. High oo Tannsi Ridge. views. Raven ond ~fmnc
Walker, Box 23: Lal<c Toxaway. 1'C 28747 (704)
293-7013.
RAINFOREST BOTANICALS • from the ancient
hc31ing Ulldi11ons of the indigenous people. or SOUlh
America. The Life Force of Amawnui. now available
io you. Fn:e mformation ID Health Profes.,,onals. Call
Lei at l!OO-SJS-0503.
'!WO FAMIUES seeking neighborly follcs IO buy mlO
130 acres of beautiful moumainside land near
Wcavervillc.1'C. We arc involved in organic
gnro,:nmg, homc.~hooling. rwural healing. 1111d
spimuality. 20 acre sh3re for S2A,OOO. Call (7~)
658-2676 or 645-7954.
1990,91 DIRECTORY OF INTENTIONAL
COMMUNITIES · Just rclc:i~. over 2 years m the
nuking. Names, adrcssc.s, phone numbers, and
d=riptioos of 320 Nonh American communities. and
over 2SO resource ~ . phi., 40 articles. Mops,
cross-reference chan.s. fully indexed. $13.SO postpaid
from Sandhill Fann: Rt I, Box 155-R; Rulledge. MO
63563. 40% discount available on ordcn of 10 or
mate.
MUSIC BY BOB AVERY-ORUBELaVllilablcon three
casseu.cs. 1'reasuus in the Stream and Circles
Returnuig arc folk/rock·J3U. and a recent release of
origu1al chants and songs. light in the Wind. isa
coptMlla. Lyric sheets included. Send $10 for each tape
or $26 for ell throe to Bob Avuy-Grubcl; RL I, Box
735; Aoyd, VA 24091.
HIGHLANDER CENTER· IS a communuy-bascd
educaLional organ11.auon whol,C purpose IS lO provide
space for pcq,lo to learn from each other, and 10
dcvclopc $<llu1ions to cnvircnmcnllll r,roblcms based
on their values. experiences, 1111d a~iratlons. They also
put out a quanerly newslcua called Highlander
RcJ)OrlS. For more information conwcr Highlander
Ccnlel'; 1959 Highlander Wuy; New M.lrtkc1, 1N
37820 (615) 933.3443
A SMALL FMflLY COOPERATIVE. IS scckmg a
sw1Able ,;pace for homeschooling our children, ages
4,7. We are a responsible, conscious, ruid cxpcri<:nccd
a,oup. We 5"k a \l*iOUs house and yanl. away from
uafr.c. We prefer lO renr wil.h an Ofltlon lO buy. Call
(704) 628-3628 or (704) 252-8183.
RAW CHEMICAL-FREE HONEY. Tulip Poplar,
Sourwood, and Wildflower hooey from lhc forcstS or
Palrick County, VA. No chemicals, no while sugar.
no heat ever Slrllincd through ch=ccJoth and p;tekcd
in glass. Luni1cd quantities. ~11 or wntc for pnccs &
availalnlny. Wade Buckhohs • Bull Mountlin
Bcekecpcrs; Rd 2, Box 1S16. S1113r1. VA 2·H71 (703)
694-4571.
Xa1uwi JournoC p~ ~
NATIVE AMERICAN Fl.lTT'E MUSIC- Richard
Roberts. a well known west TN new age flutist (Ilk.a
Zero Ohms), is now availoblc tn lhe East TN/NC are.,.
For rcla:ting and uplifimg pcrfonnanccs nr tapes
contaet RIChard Robcns: Box 821; Norris, TN 37828
(615)494-8828-oc- RL I, Box 136RD; Lamar, MS
38642 (601) 252-4283.
THE DREAM CATCHER - C3tchcs bad dreams and
hold, I.hem, 10 be dcsttoyed by the morning sun. Good
dreams 0031 down the feather to I.he slcepu. Price: 11
dollars - spcc,fy color prefcrcnccs or nalWUI. Order
from Ch1ck:unaugan Fn:c C'hcrolcees: 1915 Buckky Sr
#8; Chawrnoogn. TN 37404.
I IA WKWlSO EARTII RENEWAL COOPERA11VE •
i.\ an 87 acre primitive rcl!C3t and working communily
fal!1l, l..oc:31Cd in I.he norlhcm Alabamo mountnin,111>1
11 S miles northwest oC Atlanta. Clas,;c,; on alrcmat1ve
lifestyles and Nill.Ive American philosophies arc
available on a rcgulor basis. For inform:ition or cnllllog
of Nauvc crofts & producL~. Cllll (20S) 635-63().1.
32-ACRE FARM for sale ,n Whittier, NC. Multiple
solor hom~ltS, pnvacy, creeks and springs, rwo large
orgamc fields. Includes rusuc farmhouse wil.h
gravil)'-fcd water and solar sys1em, born, 1111d small
solnr suucture. $90,000 for all. Wlll sell pan. Writc
Vicki Baker and Tom Graves: Rt 2, Box 108-A:
Whittier, NC 28789 or call ('704) 586-8221 or(704)
649-9266.
NATIVE AMERICAN CEREMONIAL HERBS • we
offer a latge variety of sages, swce1 grass, ruuural
resins, 11114 everything ncccssiuy for smudging. Nnrivc
smolc.ing m1~tures, flulc music, pow-wow Lape:!, und
ceremonial songs. Essential oils, and incenses
specifically mode fo, prayer. offcriJlg, and meditation.
Forcawlog call or write: Esscncinl Drc:uns; Rt 3. Bo~
285; Eagle Fork, Hllyc:svillc. NC 2890i (701)
389-9898.
whole earth
grocery
•
NATURAL
ALTERNATIVES
FOR HEALTHFUL
LMNG
4~6 e parkway craft «-nt<'r • <ultc 11
gatllnburg, tcnn~ 37738
615-436-6967
PIEDMONT BIOREGIONAL INSTITUTE - For those
who live in lhc Piedmon1 area, !here's a biorcgionnl
e!fon well underway. Jom Us! We would nJlPrec13lC
any donnuon or time or money IO help moot operating
expenses. For a gifl of S25.00 or more. we will send
you a copy of John Lawson's journal, A New Voyage
10 Coro/mo Also come find ou1 about the Lawson
ProjecL PB!; 412 W Rosemary Slt0CI: Chapel Hill,
NC 27516; Uwbruna Province. (919) 942-2581.
WICKER WORKER· Wicker furniture rcs'U>red. ainc.
rush, and recd sc31S woven, D:sskcrs al.,;o repaired.
Expericncc:d scat weaver. "If you can't we cane.· Andrea
Clarke; 27 Mu Strc<:t Asheville, NC 28801. ('704)
253-6241.
RECYCLED PAPER I - Oin:etory or product sources
for the Southca~ SuggC$1.Cd Donation of S 1.00 10
Wcstcm Nonh Carolina Alliance: P.O. Box 18087:
Asheville, NC 28814 (704) 258-8737
BODY RI/YT/IMS from PIIIIICtnry Mothers • a
beautiful and paroctical calendar for women ID chart
rhcir ·moonthly" cycles. Send $3.00 plus S 1.00
[lOSWge to: Planetary Mothers Collective (c/o Nancie
Yonker); 5231 Riverwood Avenue: Saraso111. FL
34231
FAMILIES LEARNING TOGETHER - is a new
sutew1dc ho=hool group welcoming :inyone wirh
on i n ~ in home education. Our pulflOSC 1s 10
focili111tc the exchange or infonnauon, Ullcnt. nnd
n:sowccs. For more infonnauon contact: Trish Severin
(704) 369-6491
QUEST FOR SUR VIVAL/ JOURNEYS TO
SPIRITUALITY· 1s .i new program being offered in
the Kimlah area. The purpose of the Que.st for Sutv1vll.l
progroms 1S to 1C3Ch the sxrcd order of swvivnl
(Shcl1.cr, W111er, F,rc, and Food). and explore I.he roles
of ~urvival phllnsophy and spin1ulll1ty in 11113lning
b:ll:lnccd hannony wil.h ourselves, cai;h other. Qnd the
Eonh.
Two rnll'Oductory weekends will 111kc plxc in
l.Jlurcl Sp<ings, NC on Scp1cmbcr 27-29 for Women,
and Oc1obcr 4-6 for Men. Also ii wccl:long program for
men is planned for October 6-13 al Turtle hl.1nd
Prosct\·c near Deep Gap. NC. For information on any
of thc.o;e programs conU1Ct Tom Barnes: P.O. Box 166;
S3vcry, WY 82332 or call (307) 383-2625.
LAND FOR SALE - wil.h small house in beautiful
Spring Creek. 1'C; IS miles west of Hot Spnngs.
Pctfcct for the scJJ-sufficicn1 tire. One hour wesr of
Asheville. Call Linda Deyo (704) 675-9575.
S11tt11ncr-, 1991
�Katuah Journal wams w comm1111icare your 1/,ouglus and
feelings 10 the 01her people i11 1he bioregional pmv111ce Send
1hem 10 us as /e11ers, poems, sinries, articles, drawings, or
photographs. e1c. Please seridyour contrib111io11s w 11s at: Katuah
Journal; P 0. Box 638; Leicester, NC, Ka11'tah Province
28748.
The tall issue of Ka111al1 .loumal will be a·i*,tpouni featurhg
a strong emphasis on humor and fun. The titles and contents of Lhe
major depanments will tn1nsform laughably, and Katiiah Journal
will let its hair down: hopefully gcuing its funny bone tickled!
Deadline for anicles is July 31, 1991.
Our Winter issue will be concerned with Fire in its many
manifestations; from forest fires to the warm hearths of home.
BACK ISSUES OF KATUAH JOURNAL AVAILABLE
ISSUE THREE • SPRINO 1984
Sw;r.ainablc Ag,, iculture • Sunflowers • Human lmp:icl on
I.he FOfest. Childrcru· Education· Veronica Nicholas:
Woman in Politics Lmlc People· Medicine Allies
ISSUE FOUR • SUMMER 1984
W11cr Drum • We11:1 Quality. Kudzu. Solar Eclipse .
Clcatcuuing • Trom. Going U> Wiler. R'IITI Pumps Microhydro. Poems: Bemie Lee Sinelair. Jim Wayne
Miller
ISSUE FOURTEEN • WINTER 1986.87
Lloyd Carl Owlc • Boogcrs and Mummers • All Spooics
Day • Cabin Fever University • Homeless m Katuah
llomcm~de 1101 Water • Stovcmwcer·s Narrative • Good
Medicine: Interspecies Communication
ISSUE TWENTY-THREE - SPRINO 1989
Pisgah Village • Planet Art • Oreen City • Poplar Appeal •
·CIC1t s1cy·· ·"A New Eanh". Black Swan • 11'/ld lt;vely
Days· Reviews: Sacred Land Sacred Sa, Ice Age • Poem:
··sudden Tendrils"
0
ISSUE FIVE • FALL 1984
Harvest • Old Ways in Cherokee· Oin.scng • NuclClll Waste
• Our Celtic Heritage· Biorcg1onalism: Past. Prcser1~ and
Future • John WUnoty • Healing Darkncs.s • Politics of
Participation
1SSUETW£NTY.FQUR • SUMMER "89
Deep Listening· Life in Atomic City • Direct Action! •
Tree of Peace· C.Ommuruty Building· Peacemakers.
Ethnic Survival. Pairing Projcc:t . ··Battlesong".
Growing Peace in Culturos • Review: Tiu: Chalice and lhe
8/ak
ISSUE SIX • WINTER 1984-85
Wintu Solstice Earth Ceremony • HorseJ>3Sturc:a River·
Coming or the Light • Log Cabin Root • Mountain
Agriculture: The Right Crop. William Taylor. The Future
of the Forest
ISSUE SEVEN -SPRINO 1985
SuslAlnablc Economies • Hot Springs Worker Ownership
- The Orea! Economy . Self Help Credit Union· Wild
Turkey - Responsible Investing - Working in the Web or
Life
ISSUE EIOIIT • SUMMER 1985
Cc:lcbration: A Way of Life. Katuah 18.000 Years Ago
Sacn:d Sites • Folk Alts in the Schools . Sun Cycle/Moon
Cycle . Poems: Hilcb Downer· Cherokee Heritage Cenll!r ·
Who Owns Appalachia?
ISSUE NINE • FALL 198S
Titc Waldcc Forest. The Trees Speak. Migtating Forcsu .
Horse Logging · Sllll'ling a Troe Crop· Urb:tn Tr«s •
Acom Bre3d • Mylh Tim,,
ISSUE TEN • WINTER 1985·86
Kate Rogers. Circles of Stone Internal Mylhmllking •
Hohsuc Healing on Trial • Poems: Steve Knauth • Mythic
Pieces • 11,c UJ(lena·s Talc • Crystal M•gic •
ISSUE FIFTEEN • SPRINO 1987
Coverlcu • Woman f-ores1er • Susie McMahon: Midwife ·
Alternative Contnception Biosexuality Biorcgion:llism
l1lld Women Good Mcdic111C: Matria,chal Culture. P~art
ISSUE SIXTEEN • SUMMER 1987
Helen Wlitc Poem: V1$ions in a Garden Visi<>n Quc5t •
First Aow - Initiation • Ltaming in the Wililcmei> •
Cherokee Challenge· "Valuing Trees"
ISSUE EIOHTEEN • WINTER 1987-88
Vem11CUlar Architecture Drums m Wood and Stone .
Mountrun Home • Earth Encrgi<:s Eanh.Sheltettd Llving
Membrane Houses • Brush Shelter . Pocmr. Octobu Dwk
Oood Medicine: "Shelter"
ISSUE NINETEEN • SPRING 1988
Pcrclandra G3tdcn Spring Tonics . Blueberries .
WddOower Gardens· Onumy Hcrl>1list ·Flower~ ·
""Inc Origin of the Animals:· Story · Good Medicine:
"Power• • Be A Trec
"Drt,:lnl$pMking"
ISSUE THIRTEEN • FALL 1986
Center For Awalccnmg Eli1.abclh Callan· A Ocntlc Death
Hospice Ernest Morgan • Dealing Crcotively with De.th
• Home Burial Box· The Woke The Raven MockcrWood.slorc and Wildwoods Wooom • Good Medk:inc: The
Sweat Locl&e
~UAtt JOURNAL
ISSUE TWENTY . SUMMER 1988
Prcsavc Appalachian Wildcmcss Highland$ of Roan •
Cclo Community • Land Trust • A.rthur M<><i;an School •
Zoning Issue • "The Ridge" • Farmers and thc Farm Bill
Oood Medicine: "Land" Acid Rain· Ouke·s Power Play •
Cherolcee Miaohydro Project
P.O. Box 638 Leicester, NC Katuah Province 28748
For more info: call Rob Messick a1 (704) 754- 6097
Name
Regular Membership......$ I0/yr.
Sponsor..........................$20/yr.
Contributor.....................$50/yr.
Address
Ciry
Area Code
Summer, 1991
State
Phone Number
Zip
ISSUE TWENTY.TWO. Wl'NTER ·ss~9
Olobal Warmu,g • Fire This Time • Thomas Beny on
"Bion:gions" • Eanh Exercise. Kore Loy McWhiner. An
Abundance of Emplmess • LETS • Chronicles or Aoyd •
D:u,y Wood. The Beat Cl11n
Enclosed is $ - ~ - - u, give
this effort 011 ex1ra boos1
I can be a local contact
person for my area
ISSUETW£NTY.S1X . WlNTER, 1~89.'90
Coming or Age in the Ecoroic Eni Kids Saving Rainforest
• Kids Treecycling Company • ConOict Resolution .
Developing the Creative Spirit - Buth Power · Birth
Bonding. The Magic or Puppcuy . Home Schooling.
Naming Ceremony MOlhcT Eulh·s CIISS!OOO\ • Oardcnmg
for Children
ISSUETW£N'fY.SEVEN SPRINO. 1990
Transform•tion - lfoaling Power Pence to Their Ashes.
llealing in Kanlah Poem: "When Loft u, Grow·· • Poemr.
Stephen Wing The Belly • Food from lhe Ancient Forest
ISSUE TWENTY EIOITT SUMMER 1990
Carryu,g Ca~uy . Seu1ng Limit$ to Growth • Whu is
Overpopulation? • The Road Oang • Tru: Highway 10
No-.here • The 1.26 Projocl "Cuing Capacity"· People
and l11bitll • Designing the Whole Life Community .
Steady Sllltc - Poems, WOI Ashe B=n . Tnnsportcm.lbvos
· Review· COMUSlfl8
ISSUE TWENTY.NINE . FALl,JWlNTER 1990
From the MounLlllU to the Sea • Promc of The Little
Temt$- R1ver • Hcadwatcn Ecology • "It All Comes
Down 10 Water Quality. Wata Power: Action for Aquatic
HabitalS · Dawn Watchers · Cood Medicine: The Long
Human Being The Nonh Shore Road Kllllah Sells Out ·
Wllcrlhcd M"f) of the Katuah Province
ISSUETIURTY SPRJNO 1991
Economy/Ecology Rcsencrativa Economy • "Money Is
the Lowest Form of Wealth"· Claruvillc Mira:Je • The
VillJ,ge • Food Movers Ll/'eworlt • Oood Medicine:
"Village Economy·. Shelton Laurel. LETS
Issue 31
Back Issues
Issue# __@ $2.50 = $_ _
Issue # _ _@ $2.50 = $_ _
Issue # __@ $2.50 = $_ _
Issue # _ _@ $2.50 = $_ _
Issue#_@ $2.50 = $_ _
postage paid $ _ _
Complete Set (3· lO, 13-16, 18-20,
22-24. 26-30)
@ $40.00 = $,_ _
postage paid
X.Otu.nfi JourrwL page 35
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 31, Summer 1991
Description
An account of the resource
The thirty-first issue of the <em>Katúah Journal</em> focuses on "earth energies" and humans' reconnection with the earth through dowsing; earth healing and Earth Energy workshops; and understanding the Earth grid. Authors and artists in this issue include: David Wheeler, Madeline H. Dean, Joyce Holbrook, Clyde Hollifield, Richard Nester, Charlotte Homsher, Page Bryant, Richard Lowenthal, James Proffitt, Lee Barnes, Jim Houser, Emmett Greendigger, Ivo Ballentine, Rob Messick, David McGrew, George Agricola (1556), Douglas A. Rossman, and Mara. <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.
Dowsing by David Wheeler.......3<br /><br />The Responsibilities of Dowsing: An Interview with Tom Hendricks by Madeline H. Dean.......5<br /><br />Ceremonies of the Moment: An Interview with Joyce Holbrook.......6<br /><br />"Jack-o-Lanterns," Acid Rain, and the Electrical Life of the Earth by Clyde Hollifield.......8<br /><br />Poem: "Old Houses" by Richard Nester.......10<br /><br />Katúah and the Earth Grid by Charlotte Homsher.......11<br /><br />The Call of the Ancient Ones by Page Bryant.......13<br /><br />"If the Earth Is to Heal, Our Hearts Must Be Broken" by Richard Lowenthal.......15<br /><br />Good Medicine: On Agression.......17<br /><br />Poems by James Proffitt.......18<br /><br />Green Spirits: Sacred Forests by Lee Barnes.......19<br /><br />Off the Grid by Jim Houser.......20<br /><br />Natural World News.......21<br /><br />"Just Doing Their Job" by Emmett Greendigger.......23<br /><br />Time to Take the Time to Take the Time by Ivo.......25<br /><br />Drumming.......26<br /><br />Whole Science by Rob Messick.......29<br /><br />Tuning In by Charlotte Homsher.......29<br /><br />Review: Light in the Wind.......30<br /><br />Chestnut Grafting Project by David McGrew.......31<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
New Age movement
Dowsing
Environmental education--North Carolina--Asheville
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Acid Deposition
Alternative Energy
Appalachian Mountains
Appalachian Studies
Earth Energies
Economic Alternatives
Education
Folklore and Ceremony
Forest Issues
Good Medicine
Habitat
Health
Katúah
Plants and Herbs
Poems
Radioactive Waste
Reading Resources
Recycling
Sacred Sites
South PAW (Preserve Appalachian Wilderness)
Transportation Issues
Turtle Island
Water Quality
Western North Carolina Alliance
Wilderness
-
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.
{
._.
:::
~:
}
•.
~
•.
.•·
..
·•·
..
.....
·•·
-Mlba Barr.
e
.
.......·-•:•:•:•:•:•:•·.........,;.•·
.
•·
.• • ·
•
..
rnff., ,.19!1 I
1 . '1
�CLIMAX
NEVER
CAME
have ever been in an old-growth forest thm
contains tulip trees, you can see that they
have a Iarger crown than other species, Like
hemlock, sugar maple, or beech. And as tulip
trees fall over. they create an open patch that
is bigger than a gap left by one of the other
tree species. Intermediately tolerant or even
intolerant ttecs that wouldn't come up in the
space left by a sugar maple or a beech, come
up in the gap made by a fallen tulip tree. So
even in an old-growth forest you can have a
(OMlinncd on~· 8)
by Henry Wender
The idea of a "climaxfores1" has been
an appealing one w sciemists interested in
validating the idea of a 1111mral order in the
world. It has also been a term usedfrequelll/y
in the pages of the Katuah Journal to describe
the old-growth hardwoodfore.\'l.
Now it appears that n111ybe there has
never been a climax forest in the Southern
Appalachians, that the theory is too restrictive
to accurately describe the dynamic processes
of na111re in the mowuain highlands. JIere is a
report on the controversy
Scientists looking back at the
magnificent hnrdwood forest that once
covered the Southern Appalachian Mountains
felt a sense of awe at the splendor of the big
trees. The old forest had a feeling of
permanence and "rightness" I.hat was justified
by the observation of "succession" among
forest plants: after a disturbance smaller,
fast-growing plants repaired ecological
damage and prepared the site for larger tree
species and their accompanying understory
vegetation. The dominant uces and the plants
associated with them were termed the "climax
forest," for these trees were shade-tolerant 10
some degree and succeeded themselves in the
forest canopy. It seemed that unless an
outside disturbance threw the forest back into
an earlier stage of succession that the
dominance of ccnain tree sP-CCies was
inevitable. Certain species appeared 10 be
ideally adapted 10 the conditions of the region
and. unless interrupted, could maintain their
reign perpetually (or at lea.st until the
conditions of the cnvironml!nt changed).
Succession, the scientists said, always
reached a climax: "a self-reproducing 1cm1ina
community."
As with almost any abwlute statement
in science, contradictions began 10 appl!ar
within the idea of the climax forest. During
the 1970's, scientific questioning turned into
open revolt. One of the leaders of the
rebellion was Dr. Peter S. White, then a
researcher for the National Park Service at th
Uplands Field Research Laboratory ,n the
Great Smoky Mountains National Park.
White is now the director of the Nonh
C-irolina Botanical Gardens maintained bv th,
University of Nonh Carolina at Chapel I iill.
In a conversation in his office. he spok,
about how his observations clashed with the
climax theory:
" 11tey (the climax thcorhts) would
pn.-dict that in time a cenain cove site would
become a hemlock forest or a beech forest.
But th:it ~ocs nor happen everywhere without
interruption.
"Fire is an example in many
ecosystems. but 10 use an even subtler
example, tulip trees (locally known as yellow
poplar) are shade-intolerant, early
successionaJ trees. They colonize where there
is on abundance of resources and nutrients
and light and water.
'Tulip trees have a large crown. If you
:ft1CC. 1991
Phoio by Rob Meutck
Xatum, Journot PCIIJe
7
�of climax. They_
inU'Qduced "Polycli~cs," a
mosaic ot different climax situations across
the same landscape, and even "dis-climaxes,"
climax situations based on recurrent patterns
of disturbance. Others referred to climax as
an ideal situation that was valid for an
(ainunucd frum pqc 7)
persistent succcssional tree, just because of
their great size.
"So the ultimate progression towards
climax would occur only in some rare
situations. It docs happen. In a deep ravine, it
CARIHEAN ISLANDS
GIJ'
MOOE LS
,-,.......
$MALL
WATERSHEDS
DOMINICA
CUBA
' '
r--"---,
RECREATIONAL FOREST IN
SOUTHERN APPALACHIANS
1
.. 111*
C
C
w
~
•
C
~
,,. ----,\
1010
C
,r,
0
OIUIIRICANES
HITTING
CIRCULAR
ISLANDS
I
/
\
EFHCTIVELY
NONEOUILtlRIUM
LANOSCAl'ES
E
. . -1"----
\
--
/
I
""'
C
10•
}
AUSTRALIAN
~REST
FIRES FIIQM
1954 ,.,,
IIY YEAR
.
__ ...,
}
}
)
IJ''ALACHIAN
WILDFIRES
AREA IN THE 11.tlNGES OF
COMMERCIAL A\ISTIIALIAN
~IYSl'ECIES
Sc.le of dinurbonce and ICale of bnclscapcs for •umple ecosyslefflS. The hne between lhc
dTcctive.ly nonequihliriwn and 111c quai-eqwlibri1m 1.-,d,apcs is based 011 a SO: I ratio of landsape
cn:a to diJllllt)enu au. Cornbina&ions of disn.wbance and laidscape scales illu.waied uc: (a) Trerfalls
Oii imall W111Cn!w,ds; (b) W'llcl!n, on ama11 walaShcds; (c) WildfiRS on reaeaiioml foruu: (d)
AIISlnliln Corua ms on I.be nmie of Auslnlli111 £colyp1i,s specie$; and (c) Hurtian<s OC1 Carribc:m
hllnds. (from A Theory of Forest Oynamies by Herman H.Shup.rt)
might just be shady enough that hemlock is
able to exclude any intolerant plants
eventually, providing there is freedom from
fire or hurricanes. So in a cenain sense there
could be dominance by a few of the most
shade-tolerant species. But in most other
cases, I think thar that end-point of
succession was still a mixed forest which
never quite got to climax."
Key to the idea of climax was the
qualification "unless interrupted... " In climax
theory, disturbance, even natural disturbance,
was looked on as "endogenous," something
that came from outside the system and
interrupted the "normal" progression 10 a
stable climax. White and his scientific allies
maintained that disturbance was a natural
occurrence in the life of most forests and
needed to be included in any theory of forest
dynamics.
'There was a certain sense that
evolution creatcS ctiversity," White said,
"There is a reason why early-succession
plantS such as birch, pin cherry, or
blaclcberrics evolve in a system. and that
reason is that there is periodic disturbance, so
it felt that 10 look only at the end-point was
the wrong focus."
In nature, it is said, "change is the only
constant," and trying 10 deny disturbance an
integral role in the forest ecosystem seemed
10 be setting up a Static model lhat left out the
clement of change.
Scientists defending climax recognized
this, and they began to redefine the concept
Xawan Journat
- • , J. ".
h. t
P™Je 8
environment whether it actually occurred or
nOL
There came to be so many "climaxes"
that, in the eyes of White and his cohons, the
concept lost its meaning. "Every species is
climax in that it evolved within some
environmental setting and is extant within that
setting," he wrote in 1979 (emphasis added).
A nonhem hardwood forest setting
provides an example. The dominant species,
such as beech or sugar maple, depend on a
shady, liner-covered forest floor to germinate
their seeds. They are slow colonizers but are
very tolerant of shade and play a waiting
game. sitting as small saplings in the
understory until an opening appears, when
they use their height advantage and leap 10 fill
it.
While these species arc clearly
dominant, other early-succession species
persiSt. Yellow birch has light seeds which it
disperses widely, starting many seedlings on
I.be forest floor. But these seedlings arc
completely eliminated, except for those which
manage to take root on disturbed soil or on
moss mats covering rotting logs or rocks
from which they drop trailing roots 10 the
forest floor.
The fire cherry has persistant seeds that
live a long lime in the soil, waiting for a
ctisturbancc 10 open a gap in the upper
canopy. By such strategics, these
"early-succession" species, although never
dominant, keep their place in the the northern
hardwood forest. When larger gaps open up,
the "climax species" arc out-competed by
stands of the fas1-growing, light-loving trees.
Rather than a linear model always
approaching the goal of a final climax, 1his
appears to be a shifting balance of different
species competing amid a constantly
changing set of conditions.
"Dynamic equilibrium" or "patch
dynamic equilibrium" is how White describes
this continuing process. He mentions the
work of Herman Shugan, a professor at the
University of Virginia. ln his book A Theory
of Foresr Dynamics, Shugan modeled a
forest with disturbance patch size (maybe a
burned area plus the gaps opened by fallen
trees) on one axis and the total landscape siz.c
on the other axis.
If the total siz.e of the disrurbanccs was
one-fiftieth of the size of the forest, Shugan
said that the forest was in a state of
"quasi-equilibrium." If the disturbance area
included more than one-fiftieth of the forest,
Shugart said that the forest was in
"disequilibrium."
Shugart also drew some conclusions
about habitat ctiversity by examining patch
sizes on a landscape over time. ln his model,
maximum ctivcrsity was obtained when
one-fiftieth of the landscape was stirred up by
small, concurrent disturbances. On the other
band, a single massive disturbance, like a
hurricane or a large fire, would not produce
that same diversity of habitats, because the
character of the whole forest would be
altered.
This analysis is more relativistic and
flexible than the traditional climax model
because it incorpocatcs disturbance as pan of
the picture rather than trying to exclude the
influence of change. It can also give a picture
of relative stability. While there is constant
change and constant activity happening at the
local level, seen from a wider viewpoint a
forest's rate of food production, the average
amount of biomass, or the average size of
animal populations may bold steady over an
extended period of time.
'That equilibrium." says Peter White,
"since it has changclessncss within change,
could be seen as a climax landscape. It's a
big landscape with lots of inctividual local
dynamics, but they're all canceling out over
the whole. One could call that climax.
"Historically, the tenn 'climax' would
not have been applied 10 the patch dynamics
equilibrium, but given freedom from people,
and a constant equilibrium on a larger scale,
there is a stable landscape configuration that
could develop."
Change is constant The key is balance.
This viewpoint frees our minds from a linear
and goal-oriented perspective. lt integrates
the forest species and the forces that influence
them together into a larger whole. In this
view of evolution, the cycles of successfon
yield stability in its time while providing
necessary diversity to meet the challenge of
unceasing change.
Thuw to Or. Peter White for I.he infonnation ror this
arti<;lc. For more in-depth infonnalion. - his article
-Pattern. Process. and Natural Diswrbancc in Vcgctation" in
The Botanical Rrv~. Vol. 4S, No. 3 (Swnmcr. 1979) and
TM &oleo ofNOlrval Distrvbana and Pasch Dyll(tlflia.
edited by S. T.A. Piclcca and Peter While (Academic Press,
1985).
f"n(L, 1991
�..
1
IS THE SOUTHERN APPALACHIAN
ECOSYSTEM ENDANGERED?
by John A. Freeman
The Southern Appalachian area is one
of the beauty-spots of Earth. Yet there are
signs that this ecosystem is in trouble, that it
is breaking down, perhaps much more
rapidly than we are used to thinking
ecosystems can.
There is ample evidence that
ecosystems break down quite rapidly due to
stresses from overuse or abuse. Ln early
classical Greece, trees were so abundant that
the land was basically forest with isolated
clearings. Yet within two centuries trees were
uncommon enough that travelers mentioned
individual trees or small groves as guidepost~
along their routes
ln the American West 130 years ago,
travelers described the grasses as reaching
halfway up 1he sides of their horses. Today,
some of these areas seldom have grasses
more than a few inches tall and the carrying
capacity forcanle has been reduced by
perhaps 98 percent.
But surely our beautiful area wi1h its
forests is not on tha1 slippery slope,. Or is ii?
Fifty years ago, as a graduate student at
Chapel Hill, I chose 10 use three common
aquatic snails in a research project. One basis
for the choices was that they were readily
availnble in nearby srreams - I could collec1
1he seveml dozen of e;ich that l neede.c;I in a
matter of minu1es. Fifteen years later, in.
Piedmont ponds two of the snails were
common. The third, always found in small
streams and pi:eviously common throughout
these mountains, was rare. In 1956 r saw the
last one I have seen in this area. Six or seven
years later, the pond snails had almost
disappeared from the ponds where 1 once
collected them in large numbers.
By 1he mid-'60's, even superficial
observation showed that stoneflies and
mayflies were much reduced in the areas r
visited. Except for fishermen, most people
would not be concerned about the decimation
of these insects. However, the fact that they
are major sources of food for trout gives
them significance. Their loss has been
responsible for the need of frequent stocking
of trout streams 10 enable tr0u1 fishing in
most of the area. Other small creatures nre
rare in many areas wbere they were once
common. Some that come 10 mind are snakes
and other reptiles, and a wide range of
amphibians (frogs, toads, and salamanders)
which, as a whole, I estimate have been
reduced in numbers by perhaps 99 percent.
Many songbirds are also much reduced in
recent years.
Taking a longer historical perspective,
the top predators were reduced 10 only token
levels many years ago. Wolves, for example,
were once important in the balance among
animals in our area. Now, in an effort to
restore some semblance of balance. red
wolves are being reintroduced. The predatory
birds (eagles, hawks, owls, etc.) were once
reduced to small populations but fonunately
with some suppon by humans are makmg
comebacks.
:fa(£, 1991
In recent years, among the most
conspicuous changes have been among trees,
especially Fraser firs and spruces at higher
elevations, such as Mount Mitchell. As yet
less dramatically affected arc various oaks,
pines, dogwoods and 01her trees extending
thing of the past, possibly within decades and
almost surely within a century.
What can be done, if anything, 10 get
our beloved area off the slippery slope?
Unfortunately, about the only rhing we
can do locally is 10 apply as many "bandaids"
down into the valleys. That we have some
explanations - or tentative explanations - of
the changes we sec docs no1 reduce the fact
or significance of the.c;e changes.
Based on my own per;onal, though not
systematic, observations, I conclude that our
Appalachian ccosys1ems are under attack.
Once the slippery slope of ecosystem
degeneration i.~ reached, ecosystem
breakdown can be rapid. It leads 10 a nc:w
and different system that develops rapidly
unless remedial steps are taken promp!ly and
vigorously. The new ecosystem has a lower
tot.ill life suppon capacity than the original
from which it developed.
My conclusion is qualitative, not
quantitative: based on my observntions over a
lifetime in the Appalachian and nearby areas,
our ecosystems are already onto tha1 slippery
slope leading to dramatic changes, including
towered productivily. Just when sharp and
dramatic changes will come is unccnain, as it
is uncertain just whru the changes will be.
Unless dramatic steps are taken soon, the
ecosystems we know and enjoy will be a
as possible, for the basic causes of the
problem are much more widespread. Any
steps which lower the pollutants known as
acid rain or acid precipitation will help.
Global wanning and the depletion of
stratospheric ozone are widespread problems
1hat require more than local actions.
Fonunately, there is developing wide intereSt
in this country, especially at
non-governmenllll levels, in these problems.
Accords and bws mandating changes are
ei1hcr already in effect or arc being
developed.
Grassroots activists instinctively ask a
crucial question: "What is there for me 10
do?" Fonunately, there.arc several
overlapping areas in which we can be
effective.
Foremost, in my opinion, is increasing
awareness on the pan of the public and of
government officials that the mauer i~ critical
and that we cann0t afford to wait until all is
kTiown about such matters as what causes
damaged vegellltion.
Drawing by Rob Messick
(COIIIIIIUed on page 24)
1Gatuah Jo1..rnn£ PCMJC 9
�uTalking Leaves"··
1
,,,
The Life and Influence of Sequoyah
based on an interview with
Tom Underwood
Sequoyah was unquestionably a
genius. He developed an 86-character
syllabary of the Cherokee language that
enabled his tribe to become the only one of
the North American Indian tribes 10 become
literate. Sequoyah's invention allowed the
Cherokees to publish a tribal newspaper and
preserve many of their old teachings and
beliefs in written form. He is the only man in
recorded history known to have devised a
system of writing without knowing how to
read or write in any language.
Sequoyah was born in eastern
Tennessee sometime around 1776, the
half-breed son of a while man named
Nathaniel Gist and a daughter of one of the
Cherokee chiefs at the village of Echota.
There has been much discussion among
historians about his parentage, but today
there is little doubt that Gist, the son of a
prominent Virginia family, was Sequoyah's
true father.
Gist was a friend of George
Washington, and it is said that he was
working secretly for Washington, looking for
purchasable land in Tennessee. He lived with
the Indians for quite some time at the Echota
village. He did not leave there until the
Revolutionary War, when there was
discussion in the Virginia legislature of
d~laring him a traitor because he was living
with the Cherokee who were actively aiding
the British.
Gist traveled to Virginia and presented
himself before the legislature. He told them
that he was not a British sympathizer and that
he would recruit Cherokee to the colonial
cause. He brought 14 Indians to fight for the
colonists, but he did not return with them to
E~hota. After the independence was declared,
Gist settled in Ohio, and his family became
respected leaders of their time - one was a
congressman, another became a well-known
innkeeper in Washington.
After Sequoyah had invented the
syllabary and was on business in
Washington, he visited the Gist family on
one occasion, evidently at their invitation,
and was accepted by them as Nathaniel's
son, George Gist.
Some of the best written information on
Sequoyah is included in an odd collection of
documentS on the Cherokees compiled by a
white man named John Howard Payne.
Payne was a contemporary of Sequoyah and
transcribed first-hand n:collcctions of the
man.
"The Payne manuscript," as it is
known, says that Sequoyah's family on his
mother's side "was of high rank in the
nation. The famous John Waus was one of
them. Two of his uncles were men of great
distinction - one of the two was named
Tah-lon-tee-skee (the overthrower), and the
other Kahn-yah-tah-hee (the first to lcill).
"Kahn-yah-tah-bee was the principal
X.Otuah Journal
pac.,s 10
chief of Old Echota, the ancient town of
refuge, over which he presided, He was
called The Beloved Chief of All the People.'
1t was his exclusive duty and delight 10 be a
peace preserver.
"During some public assembly, there
was an onset of the whites, notwithstanding
it was a time of profound peace, and all the
Tndians fled, excepting Kahn-yah-tah-hee and
another chief, of whom there was some
distrust in the nation. They were both in the
square where the ceremonial had been gone
through. Kahn-yah-tah-hce arose from his
scat, and with a white flag waving, met the
marauders as they broke into the square.
Both chiefs were murdered brutally on the
spot.
"Some days subsequently, the invaders
having withdrawn, the people returned.
Carrion birds had devoured the body of the
one chief, but that of the other,
Kahn-yah-tah-hee, the Beloved of All, was
untouched, and unchanged even in death. His
hand still grasped the violated Flag of Peace,
and upon his dead lips lingered a benignant
(sic) smile."
Se.quoyah grew up a Cherokee and
identified with his tribal heritage. He never
learned to speak English. He had no wish 10
learn the white people's language. Even after
~eh~ invented the ~yllabary and was being
interviewed for a sencs of newspaper articles
!n Washington. he spoke through an
interpreter.
The boy and his mother lived at Echota
until he was 11 years old and then moved
down to Wills Town, in nonheas1ern
Alabama.
He never showed signs of his genius
when he was a child. He was 100 busy
helping his mother find a means of survival.
She ran a small trading post and outfitted fur
trappers on credit. Young Sequoyah would
go out in the forest 10 pick up the furs owed
to her for payment. He was alone much of
the time. He learned self-reliance and
supplemented the family's meager larder by
hunting.
When he was older, he learned several
trades. He was a silversmith for a time. The
Cherokee loved 10 decorate themselves with
fine jewelry - ear and nose rings, armbands,
bracelets, gorgets, and chains, and Sequoyah
became proficient at creating these ornaments
out of silver. He prevailed upon a white man
10 write his name in English and engraved his
signature on each piece of his work. He also
began 10 draw and was highly regarded
among the tribespcople on this account. He
latertumed to blacksmithing. But he was
never much of a farmer; he never could get
interested in hoeing com.
It was also said of Sequoyah that he
was "greatly considered among all the
handsome women." The Payne manuscript
tells us:
"...when he discovered that he was so
greatly considered among the handsome
women, he began to pay less attention to his
employment He neglected his silver worlc
and his drawing and went about visiting one
and another, and every day he had more and
more friends. The young men were always
pleased to see him coming where they were.
When he would arrive at any place where a
number of them were assembled around their
boule, they would call out to him, 'My
friend, my friend, let us drink whiskey
together... '
"But at that time he drank only water;
though he would. when thus invited, always
go fetch a quart bonlc of whiskey. and give it
10 his friends and then wait and let them drink
it by themselves. He went on thus for a long
while, but was at length tempted now and
then to taste a little with his friends - and
soon, a little more: until at last. he would
often get tipsey (sic) with his friends:
whereupon his friends increased upon him so
fast, that instead of a bottle, he would have to
bring a three gallon keg for their supply, and
he would make them all drink with him, until
the keg was empty."
One night Sequoyah and a couple of his
friends went to a Bible reading. They
listened, and going home that night they
talked about how wonderful were the "talki.ng
leaves," as the Cherokee described pages of
paper. To them the pages of a book sounded
like leaves rustling in the wind.
Sequoyah's friends said, "This is a
wonderful gift of the Great One to the white
man. We could never have this."
He said, "1 could do this."
They laughed at him. "No, you
couldn't do that," they said.
He said, "I can do it I can find a way
to make the talking leaves speak in Cherokee.
They laughed again and said, 'You're
crazy.'''
That set him off. Sequoyah went to
work. He first tried 10 devise symbols to
make sentences, then symbols to make
words. Everything wound up too
compli_cated. He started over again trying 10
figure It all out. From when he began, until it
was completed, Sequoyah worked off and on
creating his syllabary for over 20 years. He
eventually broke the Cherokee language
down into 86 basic sounds and assigned a
symbol for each.
He could not devise enough signs 10
designate the different sounds. so one day
when he found a discarded newspaper, he
picked symbols from the pages and adopted
them into his own system. That is why some
of the characters in the Cherokee syllabary
appear familiar to English-speaking people.
Sequoyah would become absorbed in
his work and retire to a small outbuilding on
his propeny to ponder on the syllabary for
long periods of time. He abandoned his farm
fields completely and left the raising of crops
and family entirely to his wife. She became
infuriated about this project that was taking
her husband away from his responsibilities.
One day, when his work was almost
completed, she burned his little building with
all his notes while he was away from home.
But he would not quit He staned over.
No one else in the tribe believed in his work.
The other members of his community
disrrusted his long periods of solitary labor.
The word began to go around that Sequoyah
was engaging in witchcraft He was losing
the respect that he had gained in the
community. Finally one day a friend named
fo(t, 1991
�tribal council, Sequoyah received wide
recognition. Now a famous man, he
remained quiet and withdrawn. The Payne
manuscript described him as follows:
"His manners were never forward and
are now become somewhat reserved. lt can
be seen that his mind is always busy within
him, and, especially when smoking, he
seems absorbed in thought. He is thin and
above the middle heighL 1n dress he :idheres
10 the old costume of the nation, but without
ornament; wears the turuc and robe, leggings
Tunle Fields came ro visit Sequoyah. The
Payne manuscript recounts what to0k place:
"'My friend,' Turtle Fields said to him,
'my friend, there are a great many remarks
made upon this employment which you have
taken up. Our people are much concerned
abour you. They think you are wasting your
life. They think, my friend, that you arc
making a fool of yourself, and will be no
longer respected.'
"Gist replied, 'Lt is not our people who
Cherokee Syllabary
Da
-$-ga t ho
'Vha
W,a
,/"ma
Re
l"ee
T.
rhl'
.oh,
f ,e
Ctme
f ,,
H m,
0 n l.hnaGnah J\.n
a
e
Yii,
Iln,
Q Que
'fqu,
l::fsa OUs
4 ,e
h s,
W,..
d1a .Ct1d
i
G,.a
G.wa
tDva
~ mo
J'mu
,,,. . , 4 nu
O'nv
quo le}quu f; quv
½$0 If'$, Rs.,
Z no
~ qua
t da
.
Ou J..,
A eo J gu .Egv
J.lho r hu &-hv
G,o M,u 4 1
v
o)o
I
Sde't1e .,L ] ,, Vdo Sdu I ~ do
L ,,p C,11
,J ,,o -'i'P 11u P 11v
lr,s,
K ,so cJ,su C ,sv
'J',se
/Jwu 6w
v
4£JWL'
J3ve nv fi vo Gvu Bvv
have advised me to this, and it is not
therefore our people who can be blamed if 1
nm wrong. What 1 have done I have done
from myself. If our people think lam making
a fool of myself, you may tell our people that
what ram doing will nOl make fools of them.
They did not cause me to begin and they shall
not cause me to give up. If I am no longer
respected, what l am doing will not make our
people the less respected, either by
themselves or others; and so I shall go on,
and so you may tel1 our people."'
We sometimes call Sequoyah's
symbols an alphabet, but 11 is actually a
syllabary, which correctly describes a system
of signs for the sy11ables of a language.
lf one knows Cherokee. it is fairly
simple to learn Sequoyah's symbols and
write the words of the language. Not many
go 10 the trouble 10 do it anymore, but the
fin;t person Sequoyah taught was his six year
old daughter. She was the one who
demonstrated his system to the governing
council of the Cherokee nation.
When Sequoyah t0ok his syllabary to
the council, the members refused 10 believe
it. It was 100 complicated, they said. There
were too many sounds. They would never
learn it.
He said, "h's so simple 1ha1 that I have
taught my six-year old daughter to use it."
They put him to the test. She wrote
down what they said while he was out of the
room, and when he came back, he read ii.
After the syllabary was accepted by the
rnrt, 1991
~
WI
~ WO
sometimes of buckskin, sometimes of blue
cloth - moccasins instead of shoes - and a
turban."
By this time there was intense pressure
on the Cherokee from white people who
wanted their land. Sequoyah left Alabama
with a group led by Chief John Jolly and
settled in Arkansas. He worked some salt
springs and taught the written language 10 the
Cherokees there. At one time, there were
more literate Otcrokees than there were
literate white people in Arkansas!
When the first Cherokees forced to
travel The Trail of Tears arrived out west m
1839, there was much resentment among the
earlier settlers because "the newcomers" were
talcing up the land. There was violent
dissension that threatened 10 destroy the tribe.
and Sequoyah turned his talents and
reputation toward the causes of peace and
tribal unity.
The tribal leaders met and decided 10
write a constitution that all factions could
abide by Sequoyah was elected president of
the group, and if not for his presence, there
probably would have been much more
trouble, because he was a man who did not
take sides and did not harbor grudges. He
was a leader and a man of peace, and it
turned out that he had great powers of
diplomacy.
When the constitution was negotiated,
the Cherokee moved all their belongings 10
Oklahoma.
Scquoyah's final trip was a mission to
Mexico undenakcn when he was about 67.
He journeyed the<e to bring a whole village
of Cherokee people back to Oklahoma.. The
group had starte.d west without a guide
during the Removal, and had wandered down
the wrong river and ended up across the
border. ln seeking for them, Sequoyah died
in the small town of San Fernando, Mexico
in 1843.
•••
Words become only insO'Umencs,
expressions. The written syllabary
significantly changed the world of the
Cherokees, but it is difficult even now to give
a definitive analysis of the impact that
Sequoyah, singlehandedly, had on his tribe. I
think that will have to wait for future
historians.
But one thing is clear: Sequoyah
wanted his people to be able to read and write
like the Europeans, and through his genius
and his efforts he allowed the Cherokees 10
have their own written language. It gave them
a chance to read, and many Cherokees
became better informed than their own white
neighbors. They took pride in that. and they
took pride in the fact that it was their
tribesman Sequoyah who had made ic
possible.
Once the syllabary was widely
circulated, the tribe installed a printing press
in a log cabin office at the tribal capital at
New Echota. It was set with specially cast
type and printed documents and a bilingual
tribal newspaper. TIie Cherokee Phoenix.
There followed translations of the Bible,
hymnals, and prayer books in10 Cherokee.
After the Removal, literate Cherokees sent
leners back and forth between Oklahoma and
the Eas1. Directly or indin:ctly, the printed
word broadened the horizons of every
member of the Cherokee tribe.
It gave the Cherokee a significant
advantage over other Native American aibcs.
Because they could read their own language,
they were able to become acculturated ro
white society easier than the other native
people. That gave them a better chance of
survival in the world they had to face.
Of course, this acculturation had its
negative effecL~. 100. In some areas the new
literacy increased the jealousy of some of the
Cherokees' white neighbors. And at the same
time that it was increasing the Cherokees'
pride and sense of tribal accomplishment,
literacy was also helping to destroy traditional
foundations of tribal society. lndividual
Cherokees became confused about who they
were and turned their back on their native
heritage. As the Cherokee Bibles and prayer
books helped to gain convcns to the Olristian
religion, the power of the medicine people
was eroded and the ages-old spiritual life
withered away.
But because ethnologiSt James Mooney
found small journals in which Cherokee
medicine people had ~ e d their magical
formulas, he was able to preserve a written
record of ancient lore that was lost to many of
the other tribes. Other valuable information
wrincn in Cherokee was preserved as well.
There are medicine chants written by Bird
Partridge in the Museum of the Cherokee
Indian that were written in the native
language, and I am sure I.hat there were other
items of the same natuTC.
(0l>lllinlled <lll P-'CC 24)
1'ati1 fl Jour nd.
a
po(JC
11
�GREEN SPIRITS:
Human societies, cultures, and cuisines
originally developed around the ecological
cycles of plant growth and dormancy. seed
set and tuber development in their regions.
Today it is still highly desirable for each
bioregion to be more self-sufficient in its own
food production. Diet should become more
regionally localized and more seasonable,
with different foods available at different
harvelit periods. Produce .,,. hich is storable
or dryable (potatoes, winter squash, etc.)
would come to be of greater imponance in the
regional diet.
Regional food production (especially
production utilizing low-input organic
methods) would act 10 stabilize regional
economics by decreasing our dependance on
foreign inputs, especially oil and
pem:x:hemicals. Any region can become
more self-sufficient in its food production,
distribution, and marketing.
Critical to the successful development
of regional agricultural economies is the
preservation of the dwindling amount of
remaining world-wide plant genetic diversity.
Thousands of locally selected vegetable and
fruit varieties have been lost in the last
century due to the change from growing
predominantly local, open-pollinated varieties
to the almost exclusive use of F1 hybrid
varieties. Modern hybrid plant varieties have
been developed for characteristics such as
high yield, case of production and uniform
harvest, but not for the generic diversity
which serves as biological insurance against
disease or insect attack.
Hybrid crop varieties have the
disadvantages of (1) genetic uniformity, and
susceptibility to major insect and disease
attack; (2) seeds produced from hybrid plants
cannot be saved and replanted, since their
offspring would not produce a uniform or
stable crop; and (3) hybrid crops require
massive amounts of outside inputs, such as
fenilizers and pesticides, to achieve high
levels of yield. With the loss of genetic
diversity in our food crops, we are losing the
diversity which has developed over millions
of yea.rs, the same genetic differences which
allow plant populations to survive climatic
changes.
PlanLc; which have diverse genetic
backgrounds are generally termed
"opcn-pollinnted" varieties (also called
"non-hybrid," "standard," "heirloom," or
"old•timey" varieties ). Open-pollinated
varieties are more or Jess, randomly
pollinated from genetically diverse parents,
resulting in unique offspring with a wide
range of physical and biochemical genetic
expressions Seeds from open-pollinated
plants contain a great deal of genetic diversity
from which agriculturists can select for
features such as taste, disease resistance, and
suitability of use. By selecting parents with
desirable characteristics. and by crossing
them in selected combinations. improved
varieties, which are more adapted to local
climates, soils etc., can be isolated. Another
major advantage of open-pollinated varieties
is that they retain their genetic diversity,
preserving genes which may be more
:Kcit.i'.w h Jo1.m mt pQCJe 12
Seed Saving to Preserve Biodi:ver~sty,
adaptable to changing environments. II is of
grem practical value to be able to produce and
save one's own seed. 1hereby being able to
gradually selec1 for desired improvements
and bcner local adaptability (i.e. better gene
combinations for a panicular climate or soil).
while retaining genetic diversity.
SEED SA Vl~G REFEREI\CFS
Robm Johnson. Jr. 1983. Growing Garden
Seetlr: A Manual/or Gardeners and Small
Farms. Inexpensive and easy to understand.
Available from Johnny's Selected Seeds;
Albion. Maine 04910. $1.95
Peter Donelan. 1986. Growing ro Seed. A
more detailied presentation. Ecology Action,
Self-Teaching Mini-series# 13. Order from
Ecology Action: 5798 Ridgewood Road:
Willeis, CA, 95490 $3.50.
Suzanne Ashworth. 1990. Seed ro Seed
Seed-saving techniques for over 160
vegetable crops. 240 pp., $20.00 ppd. Order
from Seed Savers Exchange (sec address
below).
SEED SA VJNG ORGANlZATIONS
The Flower & Herb Exchange (FHE)
Rt. 3. Box 239
Decorah Iowa 5210 I
($5.00 annual membership)
Fonunately, there is a growing number
of individuals and developing organizations
which recogni1.e the imponance of preserving
natural genetic diversity in agricultural crops.
The most widely known is the Iowa-based
Seed Savers Exchange, which is a loose
organization of people committed to seed
saving and exchange. The Seed Savers
Exchange believes that the best way to
preserve historical varieties is by propagating
them and distributing them to a widely
scattered number of seed savers. The group
publishes lists of available varieties and
addresses of members with panicular
varieties for exchange or sale. By keeping
open-pollinated plant varieties in the public
domain, the Seed Savers Exchange ensures
that they will be widely propagated and
distributed.
We highly encourage Kan1ah plant
caretakers to identify and promote the
preservation, propagation, and distribution of
local "follc-roce" varieties of vegetables,
ornamentals, and fruits. Local county fairs
can be better orgnnized to identify local
varieties still grown by the old-timers. Talk
with dedicated seed-savers to identify their
favorite varieties and then offer to purchase
or trade for seeds when they arc available.
Multiply these varieties and be sure to further
distribute and "spread the wealth" to help
prevent the loss of these natural treasures.
Secondly, interested gardeners should
seek out open-pollinated varieties and
encourage their use and distribution. Try
growing these varieties and selecting for
plants with improved qualitic:;.
Lastly. plant caretakers need to produce
extra seeds to pass along to other seed-savers
to encourage their increase and serve as
insumnce against the loss of these
irreplaceable heirlooms.
Seed saving can be a simple and
economical hobby. General and specific
information on saving vegetable varieties can
be gained from the books listed below.
Seed Savers Exchange
Rural Route 3, Box 239
Decorah Iowa 52I01
($25.00 annual dues, with reduced
r01esfor "reduced income" membership),
specializing in plant listing ofvegetables and
fruits.
Native Scc<VSEARCH
3950 West New York Drive
Tucson, Arizona
Specializing in S011tllwest
indigenous crops, such as peppers, beans,
dye plants, etc. Dues $10.00 per year.
COMPANIES SPECIALIZING IN
OPEN-POLLINATEO/HEIRLOOM SEEDS
Southern Exposure Seed Exchange
Box 158-N
Nonh Garden, VA 22959
Caralog $3 .00, credited to first
order.
Redwood City Seed Company
PO Box 361
Redwood City, CA 94064
Caralog $/ .00
Bountiful Gardens (Ecology Action)
5798 Ridgewood Rd.
WilliL~. CA 95490
Abundant Life Seed Foundation
Box 772
Pon Townsend, WA 98368
Seeds Blum
Idaho City Stage
Boise, Idaho 83706
Caralog $3.00.
Johnny's Selected Seeds
Albion, Maine04910
Dr•wmg by Rob Mc.nick
- by Lee Barnes
1'nrt, 1991
�Walking Distance
Our transpotation addiction is
responsible for massive ecological and social
damage. Our society is built around the use
of Lhe automobile. It is now necessary for
most people to use a car or bus to get to
work, school, to buy groceries or see most of
our friends. This is a very expensive situation
in currency oflife, money, environmental
qualiLy and in social disruption. Our highest
priority should be to establish villages and
re-establish neighborhoods in which the day
to day needs of the people can be met within
walking distance.
A pattern of local self sufficiency would
have many good effects on our lives and on
the environmenL Fuel use and polluLion
would be cu1 dramatically and people would
save a 101 of money. People be/long in a
walking based society. Children grow up m
greater sccuri ty, and oldt:r folks can live
longer in their own homes when supported
by a caring community. In local economy we
empower each other as we disempower huge
political and industrial cartels. Wal.king and
biking as means of rransponation reintegraLc
people with their environment while
providing a moderate and appropriate
execrcise schedule. People would live longer
and be happier. Inter actions with actual
people would tend Lo replace video reality.
We live in a world designed for cars instead
of people. In a world designed for people,
kids can find enough other kids for a
ballgame any day with decent wcaLher, and
adults can either have the solitude of the
woods or the compt1ny of friends within
walking distance.
Native peoples the world over have
almost always chosen to live in villages.
Synergy is the reason for this. a village is
more than che sum of its pans. In a village
there is more protection from wild animals
and violent people, cooperation in labor, the
sharing of resources such as ox and plow,
GASOLJtlE
JS A
DAJ\JGEHOUS
CHE},JJCA!.
ADDJc·r JON.
and there is the possibility of specializing for
greater efficiency. Even as rteenily as the
1960's most of the people of che world lived
in agricultural villages with forest and field
out the back door and friends and neighbors
out the fronL
One of the reasons people moved to
cities was that the rural villages were cultural
backwaters. This has changed in an era of
satellite communications and U.P.S .. Now
the ideas and goods of the world are readily
available in the wilds of anywhere.
ANGLE: ENVIRONMENT
Fifteen years ago I wrote in my journal
that l had three jobs. The first was for money
so I could keep a roof over my head, eat. and
function in society \\ith a grasp on
self-reliance. Having been a Boy Scout and
raised with respect for nature and a vision of
caring for it, I wanted my job 10 be a pan of
an ecological wlution and not more of the
problem. 8111 I remember thinking at the
same time that "Job One is for money 10 pay
my bills." 1 had to begin wi1h my
self-reliance and forge my conscious ideas in
the marketplace as l went along.
Working as a mechanic. I sometimes
wondered if cars weren't one of our major
problems. Eventually realizing that it was
true, I also had 10 keep in mind that I had
learned to make them run more efliciemly. So
I was able to organi:r.e my thoughts and ideas
with the security my paycheck gave me to
work on Job Two.
For Job Two I recycll!d cars. This was
more of a hobby than a job-type job. I did not
do tt for money, bu1 for the environment. If I
made money that was line, but I figured tha1 I
would do this job as part of a solution. It was
a feeling l kept in my private heart, but I
knew my work muse feed it. If I wns to grow
and strengthen and become a man in the
business world, I had to help in designing
that world for health. I was looking for my
own true man rather than the businessman and trying to keep the roof over my head. So
roff. 1991
ii was my goal not to let this work tax the
environment in nny way, but to engage me in
part of the cleanup. My own system of Earth
first.
In the college town where I lived,
students abandoned cars everywhere. It
didn't seem to mailer how simply they might
be fixed, with their own studies and
graduation on their minds. and maybe sights
set on soon buying a new car, off into the
field the old cars went. I fixed cars man>'
times by putting in a new bauery. Other times
I took two cars and made one good
one...feeding them back into the
:,ystcm... seeing that no good pans were
wasted.
Though technology might give belier
fuel economy from year to year, we must
consider the "Bic Clic" mentality in the
throwaway car industry, keeping in mind the
horsepower it takes and the 1ax on our
environment to keep up the new car cycle.
Seeing the rate at which so many of these
'"dead" cars got crushed, only 10 create a
demand for another ne\\ one, made Job Two
feel very good environmentally. It seemed 10
go out and out. if only in my own thinking,
towards my goals.
My third job was solely for the
environment. 1 would not use fuel nor
generate money: I picked up trash.
II felt so good when money was not my
motivating force. People around me thought I
Photovoltaics can give electricity to the most
remote community. A modem rural
community is an atttactive idea in a time
when cities offer more in the way of crime
and less in the way of cultural attractions. It
is now possible to have the best of
civilization and the best of rural life. The
village is an idea whose time has come again.
The industrial revolution has brought us
great progress in many areas but the pattern
of social disintegration and ecological
degradation that it has fostered must be
changed. Consumerism must be replaced
with a more broad minded philosophy that
cares about the welfare of the entire system.
In a localil.ed economy there are
micro-<:conomic niches for pan time bakers,
appliance repair people, haircuucrs, chicken
keepers, cow milkers, etc. The industrial
revolution separated and scheduled life, work
came to mean job, education came to mean
school, and all of society came to revolve like
a gear around the needs of industry. People's
lives took on the same scheduled and
sequenced rhythms as the assembly line.
Extended families shrank into nuclear
families and then to one parent families.
Prosperity came to mean economic growth
instead of a state of well-being.
Now there are other trends at work, and
these will eventually produce an age of
self-sufficient villages that produce much of
their own power and food and at the same
time can choose co be active members of a
global civilization. The world needs models
for this new generation of rural community.
/
by Will Bason
Drawing by Rob MC$~ock
must have really tlipped. And though a1 fir..1,
1admit, ii did feel a little crazy, I had begun
to realize "new profits" and decided 1hnl
linering was indeed crazier.
I also pickl!d up aluminum. There were
liuer baJTCls up and down both sides of the
street from my home all the way across town.
So every day after work r walked and picked
up paper and cans. The barrels came up like
clockwork, and in them I found an aluminum
mme. There was a can buyer along my route,
so that was my "bank" right on my path. If I
thrcatencd anyone's sensibilities, f soon
didn't care. Because of the social nature of
the work, I was discovering more of what
mnde what tick.
Before long I added up what it was
costing me to go to Job One, and realized I
couldn"t afford ii anymore. Since that time
I've found that I cannot afford 10 work for
money as my chief motivaung force. The
things I do, I do for different reason5. I get a
strong feeling that a lot of the problem~ in the
world, the ones we inherited and the on~ \\e
perpetuate, began and continue because we
have been so busy making money. And as
we start 10 find the things that rc3lly can
s:uisfy us. we also find we don·t need so
much money anymore.
I've learned that sclf-n:liance actually
begins with me - and not with the roof ove~
myhead.
,P'
by lvo Ballentine
x.ai.urui Joun\OL
page 13
�SERYING TI IE OREAT LIFE
These are the words of a traduionaJ Cherokee
medicint ptrson:
1 have said that there are three levels of
conjuring: the personal levt>I, the level of
knowledge, and the spiritual level. (See
Kartfoh Journal #27.)
The first fonn of conjuring is the ways
we know to persuade acquainmnces or people
we are intimate with - every day sort of smff.
The next level is conjuring by
understanding how things work. what I call
the laws of nmurc. The more knowledge one
has at this level, the more ability one has to
conjure.
The highest form is the spiritual fonn or
conjuring. This level requires more than
lenming 10 accomplish it. One can learn how
to do 11, one can completely understand how
it works, and still not have the ability to
make it work. The reason a person may not
be able to do it is because his or her
individual self is in the way.
The whole key to working the higher
fonm of conjuring is to get one's self out of
the way. That's the hard pan. To be a
conjuror requires a personality that 1s strong.
willful, and persistent. Tt takes super courage
10 confront one's own self. That's the biggest
enemy. the biggest monster that ever existed:
our own ego.
The equation for conjuring is One.
There is One Spirit that flows through us all trees, plants, animals, the Eanh. That is our
connection to all things. Getting our
individualistic self out of the way allows us
to hook into that One SP.irit. which is moving
all the time. It is very difficult to get one's
self out of the way, but someone who can
accomplish that may use the spiritual power
for conjuring.
Conjuring, as I know it, corresponds
most closely to the western concept of
"manipulation." And in the dominant culture,
manipulation has bad connotations, because
people don't like to feel like they have been
manipulated, when actually we arc
manipulated all the time. We are manipulated
by our culture. The German people were
manipulated in World War Il. Americans are
manipulated by capitalism and glittery,
materialistic things. Many of the Jewish
people a.re very tied in to their own culture
and their history as a people. We arc aJI
constantly being manipulated.
In a world in which we a.re manipulated
all the time, conjuring can be very useful.
The conjuror can heal people. The conjw-or
can heal people who might otherwise be
dead. The conjuror can interfere with their
fate.
For instance, in this culture it's
absolutely terrifying 10 be told, "You have
Xotuan Journal p!MJC 14
cancer." Cancer is known to be so bad and
usually fatal. When a doctor tells a patient he
or she has cancer, it's devastating. ln some
cases people stan dying right away. They
surrender and relinquish them~elves to the
disense. The will dies.
Doctors can't usually do much about
cancer. But the mind and the spirit together
are so powerful that somerimes they can
make a cure. Sometimes they can provoke the
spirit of the Physician Within to heal a
person, And one does that through conjuring.
If a conjuror is successful, it's amazing
what can happen. Sometimes conjuring on
the third level produces results that seem
impossible 10 people who arc looking at it
from an conventional viewpoint. What they
see cannot be explained in a rational, linear
way.
''Magic comes when all doubt is cleared
from the mind." I don't see events th:11 occur
on the spiritual levels as magic. I see them as
facts - events that can happen all the time.
They only seem extraordinary to people who
are caught up in the physicaJ, materialistic,
self-oriented culture.
Healing may appear to be magic and
mystical, but it isn't. It's a law of nature.
Everyone has the capacity and the ability to
do this if they can get their own self out of
the way.
A conjuror can also do terrible things.
He or she can do absolutely hideous, horrible
things to other people. The same energy that
can heal someone can be used 10 make
another person to sick - just by reversing the
process. But in my experience of watching
people who had the ability to use that power,
the majority of them never did horrible or
terrible things. The simple reason was: the
consequences. There is karma, and it affects
one's spirit. Misusing spiritual power is one
way to destroy the spirit, kill it. How could
that not affect someone spiritually?
Sending a sickness used to be called
"spoiling the saliva." The old peoRle believed
that the spit was the secret way to a person's
spirit. They believed that by spoiling the
saliva they could make a person's spiri1 sick,
and then, since everything is connected, the
biological or emotional being would also
become sick.
The conjuror used to concentrate on the
saliva. using it as the focus point for a strong
meditation. When a conjuror is using a
spiritual form of conjuring, he sees himself,
his real self. He then visualizes the Whole,
and sees himself dissipate into the Whole.
The thought that he takes with him is of the
saliva of the person he is conjuring. When he
rerums with the saliva spoiled, he sends it
back 10 the person, and the person gets sick.
Using the spiritual fonn of conjuring is
definitely interfering with fate. It is the fate of
all of us to die, yet 1 know people who were
healed from their cancer after being given up
for lost by the western physicians. That's
interfering with fa1e. There are consequences
10 interfering with fate, and the consequences
could be positive, or they could be negative.
Conjurors don't feel that the spiritual
burden of interfering in someone's life rests
on thcm. When they are asked to do things,
they do just what somebody asks them. The
person who requests the conjuring is the one
who picks up on the good or bad
consequences of the act, not the conjuror that's our reality. Conjurors consider
themselves to be like the pistol in a murder,
and, by asking chem, their diem pulls the
trigger. h's not the pistol that goes on trial,
it's the trigger-puller who goes on trial.
In tribal times the conjuror was
honor-bound to carry out any fequest. The
tribe used to set apart people to be good
hunters, chippers of arrowheads, or com ~
planters. That was their task in life. A
medicine per.;on was set apart 10 conjure, LO
be a healer, or to be a priest - and there could
be no personal limits set on ii.
The only request a conjuror could
refuse was one lhat would require him or her
to hurt the Great Life, the Whole. lf someone
asked me to conjure the State of Nonh
Carolina to let them dump their toxic waste
along the highway or 10 poison the river, I
would be injuring the Great Life. I could
refuse. Otherwise. a conjuror relinquished
his responsibility.
Still, there were ways to get out of
conjunng acts that one considered distasteful.
One way was 10 get the client to participate in
the conjuring as much as possible. A
conjuror could drag it out for several days to
test their will. Often a person would change
their mind in two or three days.
Or the conjuror could have the person
do some things that didn't absolutely
necessary need to h:lppen.
"Get me a cenain plant up on
Clingman's Dome. There's a li1t1e rock up
under there with some moss that grows on it.
You have to be there in two hours, and you
have 10 hop in from the north on one leg,"
and when they brought that, he would say, "I
need this one other thing. You need to wade
across the river and..." There were always
means 10 slow people down and make them
think about their actions.
As a lasl reson a conjuror could say,
"My will is not going to be into this, and I
don't know how effective this is going to be.
I suggest you go sec another medicine
person."
Because conjuring is manipulation, the
'Fn(l., 199\
�11
idea seems negative and threatening LO many
people of Lhe western culture. But who is 10
tell what is positive and what is negative?
One would have to have a seer in order 10
know before the fact.
As an example, neighbors often do
Lhings against neighbors when they have bad
feelings and resenonems. A medicine person
could do mild fonns of conjuring which
would relieve them of their bad feelings
toward their neighbor, because they felt that
they'd taken action. In the long run, it could
possibly be more positive to do some
superficial conjuring than to let those people
sit around with their resenunents festering
and their bad feelings gening stronger and
stronger. It's a psychological and emotional
pressure release. It's hard to try to justify that
to western people.
It could conceivably be a positive action
to cause somebody 10 get sick. In the culture
that we live in, there is no excuse to
relinquish responsibility to go out and smell
the flowers and just be. Sickness is the only
valid excuse. And sometimes there's so much
stress and pain in the lives of people involved
with the dominant culture that they will create
a sickness just 10 meet that need to relinquish
responsibility.
A good healer shouldn't limit him or
herself to biological matters; a good healer
shouldn't limit him or herself to social
matters. A good healer should understand
that there isn't anything in this culture that
will let us relinquish responsibility but being
sick. He or she is a priest A healer should be
able 10 say, "Listen, take a week off. Go to
the beach, do what you like 10 do."
Conjunng • manipulation - is good
when it serves the Great Life. That's the
governing principle. Through the whole
process, the conjuror has 10 keep the ego out.
Of course, it is true that "Where I go, ego."
There's a very fine balance there. I am
constantly asking myself the question, "Who
does this serve? Who does this serve?"
Because if l felt I was acting just to serve
myself and my ego, I would stop
immediately.
Conjuring puts one in a position of
power, but it has to be done without a sense
of power. Working on the spiritual level is
powerful, bul if the conjuror is receiving a
sense of power, rhen he is manipulating the
situation for his own individualistic intereSt
One of the ways you can tcU a good
healer or a good priest is that they just act
They do n0t think that ii might be benefiting
them. They accept it as pan of their individual
spiritual path. Things just keep happening.
Each incident could be a challenge, a test. a
blessing, a joy, or ail of these things.
Myself, rm not special. rm a human
being, trapped in a body that eats, shits,
suffers, and die~ just like everyone else.
And sometimes it's a curse and sometimes
it's a blessing, but that's just the way it is. I
accept iL
This role of medicine person has been
something that I needed spiritually. It's been
an ego challenge for me. There have been
times in my life when I've wanted 10
manipulate people for my own gain - and
known that I could have done it. Without the
slighiest bit of doubt, l knew I could get what
I wanted from these people simply because I
understood things that they didn't
understand. But I felt that doing that would
damage me in some way. It wasn't worth the
immediate gratification. It just wasn't worth
it.
People who are conscious, really
conscious, cannot be conjured or manipulated
in any way. But most people can be conjured
because their mind is someplace else constantly.
I have yeL to run across one person
whom l couldn't conjure 111 some time in their
lives. I have met gurus and ail other sons of
people, and at some point each of them
would slip into self, or imponance, or "my
trip," or some other negative state.
Yes, it would be wonderful ro live in a
world where people were so clear that they
could n0t be manipulated or conjured. That
would be the ultimate goal. But we are going
to have to be more advanced than we are,
much more advanced. I hope that we can
reach that point. It's one of those things that
are possible for the future.
Things wiU be different when people
stan seeing that we are pan of a living
/
organism, the Great Life.
A Rotting Log
Call ii a waste. Call it a shame.
And you are numb to this other life.
1lusoldoak
has barely had lime to die.
Alre.idy mushrooms grow through mosses
against hues of amber, brown, and gold.
A snake is rurll!tl up in a hole
beneath her weight.
A bear will winter ,n the heart
twelve feet h11,h
where lhe trunk broke off from the bottom.
To build a ncsl
a woodrat crawls into the ca,,ty.
To her life and dl'alh smell the same.
And arthropods th:it h\'c nowhcN! else
arc mo\'ing through the 50h wood,
laying eggs.
Thl'Y too arc dymg.
Ra,pt,crrics ,ind gr.ire:, grow up around
for slw ha!> falkn
hgh1 1s ll't into the for<.'SI.
Four years from now t"-o nroms
will fall to grow
on this rothng log
I win trees c,f the same mothc-r.
This de.ith 1s so ferule.
The fc,rcst keeps its promises.
PholO by Rob Mcss,cl.
rnrr.
1'191
J(ntunh Jou111n[ pnlJC 15
�i., , ..
• vJ -,,..f...,.,.
..i.:J •• . J - \ ,
•
••
•1 . ,, •--1r, .,~;..,,
._
... .
•••\,,11,io.., .. .... ... ;., . . . . . . .
,
•
"
..
/2,. .....,.,.~')·. .·," :, ·'·' r.
.,,,. -:J.l·
.
'
•
f
~
CT
••
..
'
~
~1/8 , \
. ~ ..'!:,.•jl':t'tt._-t:.
.1•
..
.,,.
•
,..
.·, ...
4'J,-·~,. I.. • t.'·..1 r 1
•r
•
RANOL~f}tu>URNAL
·:·t· ,,. ·~• 4J,.
G
.... .
·-~~
.
,.......
,/'I
;,.~···"'",.
BIOREGIONAL BURNABLE OF THE SOUTHERN APPALACHIANS
Livin' By Their Wits
It sure is a stitch watchin' all these
"back-to-the-land" people and the tourists
come to the mountains lookin' for serenity
and a good life. Those poor young folks
come here with these notions of raisin' a
family and havin' a piece of land 10 work.
while at the some time they're in need of a
high payin' job to get the land and the house.
Why the prices those tourists can afford are
enough to drive anybody whose been here a
while right through the roof!
Not only do they come with these high
minded ideas about doin' everything the
organic way. like that was some kind of
religion or somethin'. half the time they don't
even know the basics of tendin' a place and
they st:ut belly•achin' cause the works too
hard, or the bugs are drivin' um crazy, or
they can't get things happenin' the way they
wan't um 10 in the first couple years.
I know dern well we can't go back to
the old subsistance days like they were when
my folks grew up here. I guess I have to give
some of these young people a little credit for
tryin' to find a good way 10 live with the
land. But they always seem to be squablin'
amongst themselves about somthin' or
another. One wants to live on a piece of land
with a bunch of other people. while another
is satisfied to stick it out where they are.
Most of um can't figure out where they want
their kids raised either. and there's hardly a
school they feel is fiuin' 10 send um to.
h seems like when I was raised it was a
little clearer where a person stood. Livin' by
your wits wasn't just some nice thing to do
on the weekends, it was your bread and
butter. Usually it was our of necessity that
cenain people did ccnain things so a family
could survive. Nowadays theres all these
splinteriud groups like feminislS,
environmentalistS, pro-business factions, and
government people tryin' 10 tell everybody
what they think is besL I think they're all too
big for their britches if you ask me. Men sum
beho.vin' like women and women start
behavin' like men; the timber people and
these self-appointed environmental rescue
squads go at each other; these dem franchises
come in and pay people next 10 nothin' while
the money moves off to far away places; and
college trained officials from down in the
piedmont come and show off the version of
zoning 1ha1 seems to suit um best.
It all seems like some big jumbled mess
to me. As long as everybody is in it for
themselves I don't see how we are ever goin'
to conduct ourselves in such a way that
families survive, and schools can be places of
leamin', and govemmenlS don't have their
hands in everybody's business. It's like
there's too many vultures buzz.in' around
these mountians and not enough decent folk
to talce care of um and protect um.
1(.Qtuar~)ou.rna1 p09e 10
Some of these back-to-the-lander types
are more than a linle spoiled 100. They come
from cities where things seemed to be fed to
um all the time. They kinda remind me of
tourists thar hang around a little longer till the
money dries up. or their kids move away, or
they get tired of it and they leave. rew of um
have the backbone 10 make it through hard
times, but some of um learn how 10 li<aen to
the mountainside and how it can provide
medicines, food, warer. and materials for
shelter if they don't me~s around 100 much
with its own state. There's a lot of leamin' in
store for um if they take a likin' to it, but
most of um get huffy and impatient.
l just hope that if the cities start havin'
more problems and geuin' more congested
that they all don't keep comin' here thinkin'
there's some easy life just waitin' for um.
Maybe its good that mountain life is hard.
But that ain't goin' 10 stop um from comin' 10
have a look. that is as long as the price of gas
holds out.
recorded by Rob Messick
An Old Family Tale
My mother's youngest brother, James
Francis Dresenbury. came 10 Conway, SC 10
visit his sisters and brothers when I was a
linle girl. One day he gathered all his nieces
and nephews together and told this tale of a
happening when he was a little boy.
He began by praising his mother for her
thrift and saving ways. made necessary by
the ume just after the War Between the
States. Then he told us it wa.,; the time of year
when cherries were ripe. The trees had a
bumper crop and a bushel or more had been
seeded and made into cherry preserves. The
seeds had been left on the back porch for
several days. One morning my grandmother
told a little helper boy 10 empty these seeds
into the chicken ya.rd.
The next time anyone noticed the
chickens they were all lying prone around the
yard. Grandmother was not only sorry to
lose her prized chickens. but since she did
not know what had kilkd them. she could
make no use of the meat. But she decided she
would not have 10 lose the feathers too • so
they brought the chickens in and plucked the
feathers to use in pillows and feather beds.
The chickens were thrown our into the
yard to be buried later. About an hour after
that, someone exclaimed, "Look at the
chickens!'' They were gawking and walking
around stark naked. Their little tipsy spell had
worn off! The sun was beaming hotly and 10
keep them from getting sunburned, the girls
took some calico and made clothes for them.
by Bess Hwbison
The Slide
lt was a hot day in nonheastern
Tennessee. Leslie had been bugging her
parents for hours 10 take her and her little
brother to a campsite with a water slide. After
driving for hours, the family finally found
one and pulled in. Leslie's dad paid the fee
and made some small talk with the rotund
female auendant.
After they chose a spot and got the
camp ready for the night Leslie's mom let her
get her swimming suit on. At long last she
took her younger brother by the hand and
\\Cnl over to the big double tunneled water
slide that emptied into a cool pool. Her
brother wus more than a little scared at the
idea of whizzing around in these coiled
slippery runnels. so Leslie 1old him to stay at
the pool while she went to the top where au
the action got staned. She saw the water
gushing out of the pipe when she got to the
top. and the excitement was growing inside
her. The man watching the entry instructed
her 10 lean into the curves and off she went.
She squealed with excitement around
the first bank. Then aU the sudden the people
at the pool noticed a distinct change in the
pitch of her squeals. They had transformed
into blood curdling yells, as her brother and
some other grown-ups watched her come 10
the end of the ride twirling a large copperhead
above her head like a wild laso rope. As she
hit the water her grip on the snake loosened
and it was flung into the woods, where
presumably it got away unharmed. That
water slide has been closed ever since.
by Rob Messick
How Can You Lose
Anything as Big
as This Ego?
Back in my formative years. Actually a
little after what is considered the normal
formative years in terms of physical maturity.
but 001 in mental maturity, or emotional or
spiritual or whatever you want to call that
other pan of us that isn't the meat. Of course,
I'm still in my formative years for that other
thing. or stuff, and probably always will be.
Hopefully. a1 least. I wonder how many
parenthetical thoughts you're allowed 10 hnve
in a row? Sometimes I think all of my
thoughts are parenthetical. And so on.
Anyway, back in my formative years
during college, when r became exposed to a
world of ideas and the evolution or revolu110n
of the human being.
Being human.
f vowed 10 become a better person. By
God, or nature. or whatever, I was' going to
become a near perfect human being!
raft. 199 1
�No one is perfect.
The fust step on that evolurion, I
learned, was to lose your ego. r should have
seen it coming. The idea of striving to be
perfect and at the same time losing your ego
is, to put it lightly, a quagmire. Perhaps the
contradiction is obvious. The closer you feel
(your ego feels) that you (your ego) is
corning closer 10 perfection, the beuer your
ego feels. In fact, it's damn pround of itself.
And the bigger it grows.
I suppose that is the pitfall the mystics
always talk abouL 111ey always warn amid
their other mumbo jumbo that all of this
mumbo jumbo, and ego losing, can be
dangerous. I never understood that. Sitting,
contemplating one's navel, or chakras, or
marimbas or whatever. Never seemed very
threatening to me. It now occurs to me, that
what is really dangerous, and what they were
probably talking about, is thinking, or
suffering from the delusion, that one is
actually losing their ego. That's because,
while you think you're losing your ego, it's
actually growing. And your life becomes a
hypocrisy. In other worlds, you think you're
o ne thing but you 're actually 1he
opposite. Which leads 10 lots of embarrassing
moments when you're suddenly acting unlike
the perfec1 person you arc supposed tO be. As
a matter of fact you're acting like a perfect
asshole, but you're ego's so big that it's in
control and won't let you blame it. As a
ma uer of fact, it's telling you that it doesn't
even exist. A clever subterfuge to keep the
rest of your meat ignorant of the fact that
everything it's doing is to feed this ego that's
grown so large it needs constant nourishment
to keep from collupsing into a stinking rotten
heap that can be smelled by anyone within
visual distance.
So it blames others. It couldn't be
because you're selfish. Only people with
egos are selfish. You don't have an ego so it
must be them. It couldn't be because you're
not envious. Only people with egos are
envious. You don't have an ego. So they
must be assholes. Eventually. everybody
becomes an asshole, except yourself, of
course, and the world no longer deserves
your unselfish administrn1ions of good
works. Actually, 1he whole damn world can
go to hell in a handbasket, for all you care.
because you have your own world which is
your ego, which by now has grown 10 the
size of a small plane1oid. I measured mine
recen1ly, when arter ten years I found i1
hiding behing the nas1y remarks I was
making 10 my wife in order, I have since
learned, 10 make pillars for my enormous ego
10 rest on since it had grown so large that
even in the airy netherworld of egos, it could
no longer suppon its own weight. It is
currenly the size of Pluto.
How did all this come abou1?
rnnocently enough, at least if you were 10 ask
FausL It was initiated by a commendable
desire. I wanted 10 become an enlightened
individual who would nunure the
splendorous miracle of life and make it reveal
its most beau1iful aspects 10 me and those
around me, and eventually the whole damn
world. Yes. l was going to improve the
general lot of humankind through the exercise
of my perfec1ed egolcss will. Of course, it
would take me a few years to reach this state.
The method by which I would reach it was
meditation and aceticism. Hedonism,
raCC., 1991
ac.rually. We!I, a[rcr all, I wasn't going 10
nuss out on hfe JUSt because of this ego crap.
And soon.
Actually, just pure naked experience
was my goal, and women. I was actually the
product of a damaged ego. Damaged by
was doing. Of course, it probably assumed
from past experience that if l did know I
would have stepped in somehow and
screwed up the whole process. Which I think
is the whole point of meditation - gcniog
yourself out of the way so that you can just
constant female reJection during those
aforementioned formative years, meat and
01herwise. So I strutted my naked experience
among the dregs of society. Playing wi1h
1hem. parrying with them, but always (of
course) somehow feeling above it all.
Superior.
Each day expanding my awareness
through mcdiiation ... consciousness
expansion (i.e. ego expansion). Whal is ;1
human being without ego? Whom am I,
anyhow? A boneless chicken. And so on.
All throughout my stru1 I was doing
great acts. Or so I thought. Trying to s1op
nuclear weapons by having a conference of
six hippie college students in West Virginia,
and sleeping with the best looking one after
she played wilh my knee under the.: table.
Didn't do much to stop nuclear weapons, but
it did wonders for my ego. More fuel for the
fire Very linle effect on world peace.
But a great person (i.e. perfect human
being. Don'1 forget, that was my destination)
must do great things. Or at least things with
the stamp of greatness to feed 1hnt giant ego
which I was supposed to be losing. What I
was losing, was my meat. I staned 10 gel
quite thin. This ou1sized ego, which I had
convinced myself. was diminishing, drove
me 10 do all kinds of ~trnnge things. II used
my intellect to r.itionaliz.e every ego foeding
acl as a philanthropic act. It used my meal 10
take it places where it could feed . But it
didn't feed on organisms, ii fed on ~piri1s.
As I said, I now realized 1hat this was,
all along. the pl:in of a severely damaged ego
(an ego which had been victimized and
punished again and again for no apparent
reason, by a very confused piece or meat), to
save icself. First, confuse the meat with all
types of inscrutJble mysuc mumbo jumbo
and convince it that you are leaving entirely.
Next, make the meat go into self-induced
comas periodically so it won't be aware of
you as you sneak back in and take con1rol of
nerve central. Then make the meat go ou1 and
do all kinds of things with the veneer of
goodness. no matter how ineffcetual the acts
are. Make the meat think it is on a Godly
mission, maybe even a messenger or disciple
of God, so that it's willing to put up with all
kinds of nasty physical deprivations, while
the ego feeds, and feeds, and feeds.
Now don't get me wrong, I'm not
saying this is all bad. My ego did need
fixing. I just wish it had let me know what it
take over. But now it really has gotten om of
hand. My ego has grown much to large and
has become an independent agent which
seems 10 care little, if a1 all, for myself, and
only keeps my meal around so tha1 it can
have corporality.
But I chink its beginning to be
confused. For instance, it can't understand
why world leaders haven'! noticed its
magnimity and come to it for advice. Of
course it probably has something 10 do with
the fact that it has ignored its meat to the point
that it has got it working in a sewer plant.
Maybe tha1 is all pan of its mas1cr plan. It
stuck me in a sewer plant shoveling shit, and
gave me a beautiful little boy and wife, to
show me, finally, that it really isn't gone, but
is actually the.: size of Pluto. Really much too
big 10 ever be s:uisfied. It needs to trim itself
down. Get back to fighting weight. Big egos
are seldom happy. They're always hungry.
Maybe I really can lose it this time.
Maybe the stink of the plant will drive it
away. Maybe I need to meditate, not on my
connection 10 the cosmos. but on the true
insignificance or my acts 10 the world at
large. and the very real significance of my
acts 10 one very litulc boy and one very
~pccial woman. The only good things my ego
ever did for me.
Actually working at a sewer plant has
probably done more to help me lose my ego
1h.in all the meditation and good acts could
ever do. Not JUSI because of the work, but
because of the male bonding of 1he work
crew, which consists of the mutual
destruction of self-wonh. Maybe it's due 10
an inherent understanding 1hey have of the
immensi1y o( the male ego, and they practice
this form of humiliaton 10 keep it in check.
While we of the enlightened new age SIJ'Oke
each others ego. until they devour our very
relationships.
In any evem, my ego is now shrieking.
Ifs starved, and it has revealed itself. It can
no longer hide (amazing that something as
big as Pluto could hide all that time).
Though, actually, I think everyone else could
see it. Everytime I looked around, however,
10 see what they were looking at. it ducked
··
out of the way.
Preuy nimble for such a big fellow'/'
/J!f
by Maxim Didgct
�..
,J.''',•
' ,
....
-
Mountair
t
.u
Near Todd at a bend on the New
Rh·er there is a spot b-.nown as Peggy's
Hole. It was named that because of an
incident that occured there at the
beginning of the 1800's. An elderly
woman named Peggy Clauson \Vas
going to church on Sunday morning
when she saw a dog run a bear off a cliff
at that spot. The bear landed in the
water and was stunned. Peggy waded
in, grabbed the bear by the ears and held
its head under the water until the bear
was drowned .
~ .... T..-.i. ,.,; .. ~ ... 'lb. 11- .-11... ... ... ~ . _
- p"'!!:'I,> !>..lo li-.,.._......1:Do.t..,__.,_-,..:,:-».t~
°" ~-----' r~ :.,_....,
.. """ ,._ .. ~...
... ~ c!-i<iDo1t..,.t11.i-'l....w
-.i-.J f-m
p,....z11oo.~.jt>.-..
-
.....-i,;1:)-i, - ~ ~ ... -
i.. • - - - ~
:u. ..... L\~ .... .....l ~J.l. a.;.~-..
.,.J:;,.. ....:;r..l,1>.i..o.....-.i..-...J.
~tJfl..-
...i..t
I,.. -~
•
An old lady near Canton told me
her grandfather was hiking near
Shining Rock when he was a young
man. A panther started following him.
I Ie started running and the panther
sped up. To slow him do""'ll, lhe man
took off his shirt and threw it down.
The panthc>r stopped long enough to
rip it to shreds, then started chasing
him again. The man kept throwing his
clothes down as he ran down the
mountain. By the time he got home, he
was completely naked.
This series of paintings came about while 1 was hiking and drawing in remote
areas of the mountains of Western North Carolina. There I met mosUy older people
who had grown up in the Southern Appalachians. Many of these people were very
friendly and once a conversation started, they would communicate their knowledge
of an area by telling stories.
These paintings are not meant to be illustrations of the stories, but a freer form
that incorporates commentary, associations, my own subjeclive reactions, and
elaboration on the images provided by the story and its place of origin. I'm attempting
to develop a fonn between illustration and pure painting.
As each day passes, we tend to lose our intimate connection to the Earth, and also
�n Stories
..",
,
I
1,
by Robert Johnson
At Cranberry when the old folks
there ~ere young, the parents used to
tell them that the pools of water in the
iron mines didn't have a bottom. If
they ever became unstopped, all the
water would go rushing out and take
the children, all the people and the
whole town of Cranberry with it.
I asked a young man how Standing
Indian Mountain got its name. He said.
"1 don't know. I guess an Indian just
stood there."
I asked a middle-aged man. He said,
"During the Civil War a band of
Cherokee Indians fought bravely here
and stood up to the enemy."
I asked an old man. He said, "Before
white men came here, Lhere was a
monster who lived on Lhe mountain
and would carry off people. So the tribe
posted a brave up on the mountain to
keep watch. The thunder spirit saw Lhe
monster creeping up on the brave and
sent down a bolt of lightening,
shattering rocks, destroying the
monster, and turning the brave to
stone. Today one can see shattered
rocks and a stone Indian on top of the
mountain."
stories like these that come from the pre-industrial culture of the Southern
Appalachians. These simple but powerful stories have an almost mythical quality,
and they embody a connection between the land and oral knowledge of the land,
which is a culture that is dying out. This project is my attempt to get to know Lhese
stories and to keep them alive a while longer.
Robert Johnson's paintings of ''Mountain Stories" are on display until September
27th 1991 at the Blue Spiral I Gallery; 38 Biltmore Avenue; AshevilJe, NC 28801 (704)
251-0202. The paintings will later be shown in the six counties from which the stories
came: Yancey, Macon, Haywood, Ashe, Avery and Rutherford.
�, ~~TER~HEQ.JWI..J?.S" ,,,.,.,t.
NIIIUnl World News Service
In 1989 the Water Supply Watershed
Protection Act sailed through the Nonh
Carolina legislature. The bill w~ passed
unanimously in the Senat~ and 1ll .~e House
there were only six votes ~ opposmo~. !he
legislation enacted protecnons for mumCJpal
drinking water supplies so that n~w .
development did not endanger Lhts basic
resource.
. ,
In August, 1991 North Carolinas
Deparnnent of Environmental Management
(DEM) held public hearings across the Slate
on the implementation of the new water
regulations. Public reaction was
.
unprecedented. Across the state the heanngs
were long and stormy. Each of the eight
meetings drew more than l.~ people. The
hearings in Asheville and Hickory were
anended by more than 1,500 people each.
The state was completely unprepared for the
surge of public interesL In Hickorx, the .
meeting site was changed 10 ~ locan~n with a
larger capacity, but after heaTlllg tesumon~
for one full day the speaking roster ~s soil
only one-half completed and the heanng had
10 be continued at a later date.
There was clearly-defined, and
sometimes biller, controversy at the
watershed protection hearings. The theory of
the Watershed Protection Act is that
development must be contr0lled in
.
watersheds that provide drinking water in .
order to protect the purity of the supply. This
raised the boogie of land use management,
the "Z word - zoning," in the mind of many
traditionally conservative landowners and
farmers. Some saw the bill as a direct threat
10 their property rights. Others saw it as the
first step in an insidious government plan to
gradually enact a full set ofland use
management contr0ls. As ~'lolly Di~gins of
the state Sierra Club orgamzauon said,
"Where locru governmcntc; should be seeing
'protection,' many are seeing only
'restriction."'
Development interests played on these
fears with a concencd public outreach
campaign, and aroused a strong opposition to
the w:uer protection measures. These . .
interests see a loss of profil in any rcstncuon
of development
The opposing pole at the public
hearings were environmentalists who
supponed the protective regulations and
protested that they were not strong enough.
Agricultural and silvicultural opcr.itions
should be regulated as strictly as
construction, they said. Presently the rules
provide water bodies only a IO foot buffer
against agricultural activities, which often _arc
major sources of erosion and wnter polluuon,
whereas buildings have to be outside a 100
foot buffer around protected streams.
There was also concern that
"grandfather" clauses. under which existing
buildings and projects would be exeml)t from
the provisions of the watershed protecuon
measures, would weaken the regulations to
the point of uselessness.
Also supporting the regulations were
town residents who did not take a supply of
pure drinking water for granted and wanted
10 ensure protection of their !Own wa_ter
supplies in the face of ever-encroaching
X.Otuof, Journal'. poge 20
development.
This round of the drinking water
protection fight is not yet over. ln light of the
controversy generated by the regulations, the
DEM has extended the public comment
period on the watershed protection
regulations until October 31. It is particularly
imponant that the DEM hears from the people
of the mountain region.
Direct co=nt.f 10:
Sttvt Zoufaly
Division of Environ~IUQI Management
8ox29535
Raleigh. NC 27626.
YES MORE WILDERNESS!
N1111r.il World Nev-s Sa-vice
Saturday, July 6, one of the bu~iest
rafting days of the year, there mystenously
appeared across the Nantahala River a long
banner saying "Yes More Wilderness! Save
Cheoah Baldi"
Rafters taking out downstream were
met by activists from the organi1ation
SouthPA W requesting responses for a
"Forest Service Evaluation Sheet."
.
"Did you know that the Forest Service
is planning a timber sale only 1/2 mile above
the Nantahala and within sight of the river?"
More than 95% did not know
"Do you think that the Cheooh Bald .
area, the: largest unprotected roadies.~ area in
the Nantahala-Pisgah National Forests should
be allowed to return 10 old growth?"
99% thought it should.
"Do you think that the Forest Service
should stop logging in the national forests?"
98% thought they should.
South PAW struck again at Forest
Service credibility at the agency's Reanalysis
Checkpoint meeting concerning the
re-evaluation of the Land and Resource
Management Plan for the Nantahala-Pisgah
National Forests. South PAW calJed for a
boycou of the meeting, saying that the Forest
Service refused lO consider the relevant
ecological issues in its planning.
The meeting was billed as a scoping
meeting, but a SouthPAW handout said
"Wrong End of the Scopel" declaring that
the Forest Service had its priorities reversed,
since it seemed to be more interested in
sellin-g,tirpbgr:,tJw!,pwJe:C~Jlll~~// i,
diversity o( the forest. In the flier the group
reiterated their position that the national
forcstS in the Kaninh Province should be
habitat areas free from roads and commercial
exploitation.
There were about equal numbers of
people inside and outside the Owen
Conference Center at the University of Nonh
Carolina Asheville where the Forest Service
meeting was held. But in C<?n~st _10 the
restrained and orderly mcenng ms1de the
building, those out on the lawn boisterously
chanted, laughed, and played drums and
kazoos.
At lunch time the activists congregated
at the student open forum in the lobby of lhe
university center to hear Buddy Newman
read lhe alternative forest protection plan he
authored for SouthPAW. Nantahala-Pisgah
Forest Supervisor Bjorn Dahl was among the
audience listening 10 the proposal and later
invited South PAW representatives to a
meeting with Forest Service personne! to
discuss 10 their ideas for the Appalachian
forests.
To take action on behalf oftlu: Appalachian
forest habitat. write:
SouthPAW
Ba:d/41
Aslu:ville, NC 28802
KILLING Lm'LE FISH
NIIUnll Wodd News Scrv,cc
A series of five different spills over a
seven month period last year that dumped
untreated wastewntcr, oils, and concentrated
foams into the Pigeon River will cost the
Champion International paper mill in Canton,
NC $60,000. These are the first fines ever
levied against the company by the
Environmental Protection Agency (EPA)..
According to Champion .~pokespe:Son David
Craft the mishaps were the first m recent
mem~ry" at the plant. The ftrst spill, of an
unknown quantity of untreate~ wast~":'ater,
was evidently the most damaging, killing,
according 10 Craft, "270 little fish." Croft_
maintained th:u neither the foam nor the oils
were hazardous to human or aquatic life.
Champion had originally faced a
$125,000 fine from the EPA;the m~imu~
allowed by law. However, after meeung wuh
mill officials last February and March, t11e
agency downgraded the fine. The company
representatives maintained that Champion
should not be assessed the full fine because
the spills were caused by malfunctioning
equipment and not by human error or
deliberate neglect The EPA seemed to agree.
Craft said that another reason for the reduced
fine was evidence that "Champion has taken
steps 10 mitigate the damage," from
skimming escaped oil off the nvcr banks to
closing the malfunctioning valves that
Champion maintains caused four of !he
spills. However, the EPA also penalized
Champion for failing to file a formal repon of
one of the spills within the required five
days, an oversight Craft blamed on an
"administration problem."
Oaft said that Champion would
probably not appeal the fin 7 "~e.~o bel!eve
that the amount of the fine 1s fair, he said,
calling the accidentS "a series of unintentional
and unrelated failures within the mill."
1'c:afL, t99l
�NEW PERSPECTI•VES 0N TRE "~'·
CHATTOOGA ..
Natural World News Sctvice
EnvironmcntaJ groups from three states
and three national forest administrative areas
have combined 10 form the Chanooga River
Watershed Coalition (CRWC).
The Chatto0ga is a beautiful river, one
of the most popular recreational rivers in the
Karuah Province. Pan of itS length has been
designated a Wild and Scenic River, and a
large tract in its headwaters area beneath
Devil's Courthouse near Highlands, NC was
recently bought by the Trust for Public Land
and transferred to the US Forest Service 10
preserve its pristine character.
The CRWC has wriuen an alternative
Land and Resource Management Plan for the
watershed which they are requesting the US
Forest Service 10 adopt. The plan is
important, first of all, because it proposes a
unified forest management program based on
watershed boundaries, rather than along state
or national forest tines. At present, the
Chauooga watershed is managed under three
different, and somerimes conflicting, national
forest management plans.
"A landscape with natural ecological
integrity is the desired future condition of the
watershed," says the CRWC proposal. The
coalition suggests a new, standardized
management unit, the Ecosystem
Management Area, 1hat would base
management on complete forest habitats
rather than on timber sale companmems.
The CRWC is requesting a meeting
with Forest Service supervisors and regional
and national personnel to discuss
implementing their plan in the Chattooga
watershed.
interest. the DO.Ii e11ct&fup with nver four
days of testimony which they scheduled
concurrently in auditoriums in two different
locations over a two-day period. ("Divide and
conquer," said one activist. "It's an old
tactic.")
Attendance at the hearings ,vas about
equally divided between opponems of the
plan and workers from Oak Ridge nuclear
facilities bussed to the hearing from work.
Although the workers, wearing T-shirts
saying "Complex 21" superimposed over n
map of Tennessee. made their presence felt,
of the 376 speakers more than 68% were
opposed to the pluronium plant, in the
estimate of the Oalr. Ridger newspaper.
The testimony was sometimes brilliant,
always heartfelt. Speakers talked about
cancer risks. damage 10 the environment, the
possibility of nuclear accidents, and the need
for disarmament now that the primary
adversary had dropped out of the game.
In the afternoon of the second day
srudents from Oak Ridge schools testified a1
the hearings. One student presented a petition
with 65 names of students against Complex
21 in Oak Ridge or anywhere else on Eanh.
Several high school students also testified at
the hearings, all opposed to the planL
The DOE will ruei~t written comme111s 011
tht Rocky Flats pluto11ium plant rdocatio11 until
Ocrotn~r 30. Mail r.omme111s to the Dtpartmi!fll of
Energy. clo:
Oak Ridgt E11vira11111t11tal and Ptace Alliance
Box 1101
KnoX\/ille. TN 37901
T~ Chattooga Riw!r Wattrs~d Coalitio11
Box368
Clayton, GA 30525
PLUTONIUM OR. .. NO!
Narun! World Ne..,, Service
"Please let me introduce myself. I am
Plutonium, the God of unnatural death and
suffering."
The black-robed figure with the grisly
skcleial face stood before the impassive
bureaucrats presiding at the "Reconfiguration
of the Nuclear Weapons Complex" hearings
in Oak Ridge, Tennessee. At issue was the
future of the nation's nuclear weapons
program, specifically the plutonium
processing facilities at Rocky Flati.,
Colorado. The plant has contaminated its site
in Colorado and has to move. The DOE is
considering locating it either at Oak Ridge or
the Pantex plant near Amarillo, Texas.
For the first rime ever, the Depanment
of Energy (DOE) had called for public input
on the future of the program. The agency
scheduled 15 hearings around the country.
TheorericaJly, they would listen 10 what was
said and consider the opinions offered in their
program and policy decisions.
People responded, aroused through the
effons of area peace groups spearheaded by
the Oak Ridge Environmenuu and Peace
Alliance. The hearings were scheduled to last
one day. Because of the outpouring of public
Tai(, 199 1
"WE DON'T BUY YOUR LINE"
The Appalachian Power Company
wants to build a 765,000 volt power line
through southern Wes1 Virginia and
southwestern Virginia. The tine is ostensibly
10 provide extra power in Richmond and 1he
eastern pan of the state of Virginia.
To sell their idea, the ucility company
se1 up a series of hearings along the line's
proposed route. They met with solid
opposition aJI along the way.
The company came to the meetings
well-prepared. They brought a 30 page
handout, coinplett Willi ~li~.'gl-Jphs:'~d
maps. They also distributed a report. "Faces
on EMF' (electromagnetic fields) to dispute
scientific evidence that high volrage Lines
cause genetic damage and degenerative
disease.
But the people were not buying it More
than 50 people opposed to the power line
showed up at the meeting in Giles County,
VA and 300 people attended the meeting in
New Castle, VA. Another meeting in Hinton,
WV also brought out strong opposition to the
line. A meeting in Monroe County, WV was
canceled because hearing officers feared
violence. The meeting was rescheduled,
however, and 300 people peacefully declared
their strong opposition 10 the power line.
As well as health concerns, people
attending the hearings feared that herbicide
spraying would contaminate their water
supplies, and that the power lines would mar
the scenic beauty of their area, which they
considered an imponant asset. Critics also
questioned the value of the plan, saying that
the new power line would encourage higher
levels of energy consumption and sidetrack
attempts to promote energy conservation.
Baud 011 a report ill the New River Free Pre,;.,;,
available from Box 846: Blacksburg. VA 24063.
1165 MEGAWATTS OF
POLLUTION
Nawn.I World New. ScMc:e
The Blue Ridge Environmental Defense
League (BREDL) is warning thar Duke
Power Company is planning to build a 1165
megawau electric generating plant in
Lowesville, NC in the piedmont county of
Lincoln. The plant would be fined to operate
on either diesel fuel or natural gas, but the
primary fuel source would be diesel. When
running on diesel fuel, the plant would tum
out 4,278 pounds of sulfur dioxide per hour,
according to BREDL director Janet Hoyle.
Sulfur dio,ude is a main component of the
complex of pollutants that produces acid rain.
The plant is proposed as a peak power
generating plant. meaning that it would only
operate at times of peak power demand when
electricity is most profitable. Duke originally
asked that the plant be allowed to operate
3,500 hours per year, but later reduced their
request 10 2,000 hours per year.
The proposed site for the plant is 56
miles southeast of the Linville Gorge
Wildeme:.s .Arca. Data collecred by Duke
Power and the NC Department of
Environmental Management (DEM) show
that prevailing wind patterns would bring the
acidifying pollution directly into the Class I
wilderness area. In their initial application.
Duke admitted that operating at 3,500 hours
per year, the plant would inetcase acid
deposition in Linville Gorge 400-500%.
Even at the scaled-back operating time, acid
pollution from the plant would be
considerable. The US Fore.st Service will
have the right to review the plant to see if it
would adversely affect the air quality of the
gorge.
For mare information·
Bl~ Ridgt E,wironmenra/ Dtfe11St uag~
Box8JJ
Gltndalt Spr111gs. NC 28906
�DYING SOILS, DYING WATERS:
Natural World r-iews
SPECIAL REPORT
Pollution, Collusion, and the Future of the Eastern Forests
by Emmett Greendigger
The 1990 Clean Air Acl seemed to
many citizens to be a sign that lhe federal
government would finally begin to rectify a
decade of willful neglect of envirorunenlal
issues. Now, however, little more than a year
after the act's passage, scientists are
beginning to conclude that the reductions in
atmospheric emissions mandated by the bill
will not be sufficient to protect sensitive
forest areas or mountain streams.
Resean:hers are discovering alarming
damage to forests and streams, damage that
to a great extent was ignored or soft-pedaled
by the government studies that led to the
Qean Air Act, and many scientists and
environmentalists charge that the research on
the effects of acid precipitation carried on by
the Reagan and Bush administrations was full
of design flaws, done in collusion with
industry, and guided by politics more than by
objective science. They charge that the
research was, in effect, rigged in favor of
"business as usual," rigged to such an extent
that many feel that the Oean Air Act is merely
a baby-step toward protection of the natural
landscape.
Scientific srudies of atmospheric
deposition began in earnest in the late l 970's
when the governments of US President
Jimmy Carter and Canadian Prime Minister
Pierre Trudeau initialed cooperative research
of the freshwater acidification that was
beginning to appear in eastern Canada and the
Adirondack Mountains of upper New York
State. The bilateral rcseareh was carried out
with the understanding that by 1980 an
agreement to reduce sulfur emissions by 50%
would be in place in ordec to protect
freshwater bodies in eastern Tunic Island.
But the regressive environmental policies of
the Reagan administration delayed nnd diluted
the bilaternl rese~. and several imponam
US researchers were fired from the study and
replaced by scientists who were willing to
tolerate the new administration's stalling.
Throughout the I 980's, to deflect crittcism,
Reagan's people pointed to the $570 million
National Acid Precipitation AsS¢ssment
Program (NAPAP) established by Congress
in 1980.
By 1982, the US-Canada project had
been terminated. [n its place was I\APAP.
whose smted purpose was to gather a
database of information about the effects of
atmospheric deposition to guide Congre~s
through the rewriting of the Clean Air Act.
llowevcr. throughout NAPAP's history,
scientisis of both the public and priv:11c
sectors ha~·e tried to \\1lm environmentalist,
of collusion between government and
indwmy on the study. Funds from electric
unlity companic~ and the papc-nnaldng
industry - obviously not dis1nten.:stcd
observers - backed large portions of the
study, ,, hteh intlucnccd the condusions
brought in by the NAP AP research. These
charges are based in part on the otherwise
inexplicable w:iy that NAPAP nam)\\t!d thc
Xn111nf1 )0111110{
ne:::
==
scope and range of acid-induced forest
decline studies. Vermont's camel's Hump
and Hubbard Brook in New Hampshire were
omitted as study sites, despite the fact that
these rwo eastern sites have the longest
record of soil changes related to acid rain.
Until 1986 forests in the Ohio River Valley the source of many of the pollutants that
cause acid rain - were not studied, simply
because there had been no papers published
in scientific journals suggesting that there
was a problem in the region.
Scientists also assen that the results of
the research were manipulated by a design
flaw: NAPAP's forest studies were limited to
a single measurement of the nuaieru content
of the soils at study sites, rather than a
methodology developed in Europe which
measures the rate of change in values over
time. Again, it is difficult to figure out why
NAPAP researchers chose the older method.
when a study of true rates of change would
have been far more useful to Congress.
Not until 1985, halfway through the
research period, when William Ruckelshaus
replaced Anoe Gorsuch Burford as
administrator of the EPA, did serious
research into forests and soils begin in
eamesL But by then it was too late. There
was little time for the imponant "reality
checks," field work, or the peer review and
publication required by NAPAP of all its
researchers. Consequently the Clean Air Act
was rewriuen while important new findings
about acid-induced forest decline were still
being evaluated.
Nonh Carolina State University
pathologist Roben Bruck received NAPAP
funding for seven years lOstudy forest
decline in Kalllah's high-altitude spruce-ftr
forests. I !is findings were largely omitted
from NAPAP's final repon to Congress
(despite the fac t that they were completed,
tested, nnd reviewed as specified by
NAPAP).
The final repon asserted that an
invasion of aphids was responsible for
spruce-fir deaths on some of Kaufah's
highest peaks. According 10 Bruck, this flies
in the face of the research he submitted 10
NAPAP, which showed that only 35% of the
dead trees at such sites as Mount Mitchell,
Grandfather Mountain. and the Grc:u Smokv
Mountains National Parl.. were infested with
aphids. What Bruck found were soil pH
levels as low as 2.7 and 2.8 and rampant
aluminum toxicity levels in the forest soils.
(See Kattialt /()11mal #9). This kind of data,
for obviou~ reasons, is not pleasing to
electric utilitr and paper companic~. and
evidently the .government shan.:s the corporate
distaste for emissions reductions. a~ it chose
rather to blame nature for fon:M decline in
Katuah.
Bruck and other scientist~ now tlclie,e
that one of the m:ij(.)r cause~ of fir die-back
and forest decline in eastern Turtle lslnnd 1s
the change m soil nutnents that occurs a~ lhl"
soil becomes increasingly acidic. Nurogcn
compounds found in acid min an: 1hought to
be a primary culpri1. Levels of nitrogen
exceeding by 20 to 40 times the wnounts that
soil could assimilate have been found in
declining forests all over the East. These
findings correspond to research results in
Germany, too, where nitrogen deposition is
thought to be a primary factor in the
catastrophic waldsrerben ("forest death") in
the Black ForesL Recent European findings
also indicate that in order to halt the damage,
nitrogen emissions must be brought down as
close as possible to the levels found in
unaffected soil communities.
Despite all this, NAPAP still seems
determined to understate the problem. In a
position paper published last summer,
NAPAP officials stated that Eastern forests
do not show any "widespread problems," a
position that seems unforrunatcly consistent
with their apparent lack of concern about
forest decline. Already, the much-ballyhooed
Clean Air Act begins to look like nothing
more than a "first step" toward reversing the
acid-induced damage to the forests. Scientists
now believe that nitrogen emissions must be
reduced by 75% (rather than the 15-25%
required by the Clean Air Act) to halt the
damage from atmospheric pollution.
In contrast, the NAPAP repon to
Congress stated that fonnerly "nitrogen
deficient" soils in commercial pine forests in
the South were being "enriched" by nitrogen
deposition, and its comments about the
effects of nitrogen compounds on other forest
types is so rife with qualifying phrases like
"might ...could...potentially" that it seems
bent on dismissing or discounting the
findings of many of its own researchers.
It seems that it will be quite some time
before we will see any tightening of the Clean
Air Act's controls on nitrogen emissions.
Meanwhile, concerned researchers believe
that eastern forests will collapse within fifty
years, as undernourished and weakened trees
give in to insects and disease, not to men1ion
a newer nemesis: lhe stress from climate
changes associated with the "greenhouse
effect."
As if the sl)\.-Clre of forests thinning,
browning, and dying were not enough, it
also appears chat Kauiah's seemingly pristine
mountain stream.\ are also extrJordinarily
vulnerable to the effects of acid pn.-cipitation,
A spate or recently released studies shows
thc11 extensive damage has already been done
to manr headwmcrs and streams in the
Central and Southern Appal,1chians,
including heavy losses to native brook trout
popula1i(.)ns. Like the forest rescar\:h, these
studies indica1e that the emissions reductions
mandated by the Clean Air Act \\ill barely
begin 10 solve 1hc problem. 111c dire
condi1ion of Appaktchi,1n mountain \\aters
has been rnost thorough!)' documentL'<l by Dr.
James Gallov.uy of the Environnk'nt:il
Sciences Dcpanmcnt at the University of
Virginia. who since the mid-1970\ h~s
published widely nbom Lhe many ,1spccts of
the acid precipitation problem. In 1979,
rnrr.
1
in9c 22
-
1991
�Galloway and a research team began the
Shenandoah Watershed Study (SWAS), a
;om1 project undenaken by the University of
Virginia and the National Park Service 10
"understand the processes that govern
b1ogeochemical cycles'' in the streams of
Shenandoah National Park (SNP). Since the
SNP receives the highest sulfur deposition
load of any national park. the SW AS turned
out to be a far-sighted study of the potential
effects of acidification in freshwater aquatic
ecosystems in the Southern Appalachians.
After a decade of research, the final SWAS
repon indicated "a poor prognosis for aquatic
watcrsystcms in Shenandoah National Park,
due to a combination of watershed sensitivity
and elevated acidic deposition."
The Galloway team concluded that 1hc
dcposi1ion of sulfur, hydrogen, and nitrogen
had increased as much as tenfold from
preinduslrial levels. The SW AS process of
sampling streams on a weekly basis over the
ten years of its research enabled it to make
three primary conclusions: "1) that a large
number of SNP streams were poorly
buffered against acidification; 2) that the
acidification process was being temporarily
delayed by sulfate re1en1ion in v.a1ershcd
soils: and 3) that the acidification of SNP
streams was an ongoing process.''
SW AS researchers predict that some
38% of 1he streams will end up with pl I
level~ below 6.0, the "biologically critical"
level for such streams, while the pH levels of
25o/i: or the streams will decline 10 a pl I level
of 4.7, near-total acidity.
In 1987, 10 broaden his study area,
Galloway and his researchers and a crew of
volunteers from Virgioiu's Trout Unlimited
organization began to monitor 350 streams in
Virginia's mountains. Preliminary repons
were alarming. The researchers found that
93% of the streams were sensi1ive to acid
deposition, and that some 49% of those were
extremely sensitive. Only 7% were found to
be adequately buffered by watershed soils.
Additionally, 10% of rhc streams were
already found to be acidic; in a natural s1ate
3% or less would be normal.
Galloway then chose 65 of those
streams for further monitoring. In June 1989
his research team reponed its findings,
concluding tha1 in spite of the fac1 that the
state's mountain streams drain "relatively
TnCt, 1991
pristine catchments proteeted from direc1
man-m.'lde impacts," they were ''receiving
heavy loads of sulfur from man-made
sources." They predic1ed that, assuming
l 990 deposition levels, at least 32% and
possibly as muny of 88% of the states 450
native trout s1reams will become acidic, with
pH levels 100 low 10 support the forage fish.
trout, amphibians, and aquatic insects who
presently live in and around these streams.
We can expect to see che same here in
Kaufoh, and soon. The Great Smoky
Mountains National Park receives the second
highest level of acidic precipitation of any
region of the eas1~rn United Srntcs. While the
lower deposition levels in Katuah have
delayed the kinds of effects seen in Virginia,
as early as 1978, NacionaJ Park Service
researchers had no1ed 1he poor buffering
capabilities of the streams in the park\ higher
elevations. And in 1984, EPA researchers
found the Davidson River near Brevard in the
French Broad River watershed had a pH level
of 6.55, dangerously near the biological
threshold of 6.0, placing it in 1hc "extremely
sensiuve" range.
According to scientists. this rrcnd will
worsen with 1ime. Among them, conscrva1ive
estimates hold that sensitive streams in
Kattiah's watersheds will undergo coipplete
alkalinity loss within 40 to 50 years. Since
levels of acid deposition follow a nonh-south
gr.tdient along the Appalachian chain, we can
look to moun1ain s1reams farther nonh to
predict our own future. In the Pennsylvania
highlands, researchers found no living trour
in 20%.ofthe
headwater streams
and concluded that
"the streams having
no fish as a group
had significantly
lower pl-I and
alkalinity and higher
dissolved aluminum
than those with
fish."
More ominous
evidence comes
from West Virginia.
According to Don
Gasper, a fisheries
biologist with the
Wes1 Virginia
Department of
Natural Resources,
the Cranberry River
rqrinllXI rrorn TMG/acu,J E.rr01ic
in the south-central
pan of the stale is
already "lost." Fish
population data for the Cranberry have been
kept since 1957. making it one of the few
eastern rivers for which historical change can
be documented. Over the past 30 years, fish
biomass in the Cranberry has decreased from
15 pounds per acre to less than five pounds
per acre, and 1he number of fish species in
the river has declined from 15 to eight. Since
the Oanberry drains one of the largest
wilderness areas in the East, Gasper believes
that "the only disturbance in that watershed is
that acid rain has been falling on it for 40
years."
The higher deposition levels in the
north account for the rapid changes and
drastic losses, but Katuah's lower acid
deposition levels do not mean that we will not
see similar effec1s. In fact, the reduced pH
and alkalinity levels found now in our
streams are familiar 10 chose who have becm
tracking the nonhem streams for the pasr
decade. According to Mark Hudy, a fisheries
biologist who studied the St. Mary's River in
Virginia as it died from acidification, "The St
Mary's may be a precursor of things to come,
what we'll all be looking at in 10 years...the
water quality on the St. Mary's when I
sampled the river 10 yean; ago was like what
we have now on rivers farther south."
Whal can be done 10 reverse the
acidification of Katuah's streams? Can we
learn anything from the damage to northern
streams? Most scientists arc pessimistic.
They lament that the region's streams were
neglected during the I980's as the Reagan
and Bush ndministra1ions stalled essential
environmental research. And, like their
colle,igues in soils and fores1 research, the
freshwater biologists do not feel l_ha1 the
reduc1ions mandated by the Clean Air Act
will be able to reverse the damage done. They
believe that a 70-80% redui;tion in emissions
might begin 10 restore acidifying streams.
According to Rick Webb. professor of
Environmental Sciences at the Universi1y of
Virginia, the n:quired 50% reduction in sulfur
emissions will mean that "only a small
number of the strea,n~ will incrca-.e in
:ilkalinity; most will still decline."
The state of West Virginia and the US
Forest Service are trying mitigation measures
- adding limestone to streams and lakes to
bolster their alkalinity - to reduce lhe damage
done by acid precipitation. But this method is
costly and strictly temporary. It is not a
means of rcs1oration for mountain streams.
Most biologists feel that the the money and
effon devoted to mnigation would be better
spent on funher research, and they believe
that only one thing will begin 10 save
freshwater ecosys1ems in the East: drastic
reductions of acidic emissions.
Political analy~ts think it unlikely that
there will be any funhcr emissions control
measures from Washington for at leas, a
decade. They point out chat even the Clean
Air Act levels represent a compromise, that
allies of the coal and u1ili1y industries
auempted to drive sulfur emissions
reductions as low as si:it million tons, from
the original call for a 12 million ton
reduction, and did succeed in having the
number sliced to 10 million ions in the finnl
version of the net.
This does not leave many scientislS
optimistic about the future of forests and
streams in the East Aske.cl if he 1hough1 that
Southern Appalachian streams would ever
recover, Jim Galloway replied, ''Some will
recover," he said, .. but not most"
It appears that after the long twilight of
environmental neglect in the 1980's, the
Clean Air Act is a case of "roo little. too late"
- a political pacifier too rife with compromise
and collusion to address in any honest,
meaningful way the damage already done by
acid min and atmospheric deposition - not to
mention the damage not yet e1,ident and the
damage still occurring.
An old maxim says tha1 politics is the
an of compromise. But unless politics can be
put aside, dead forests and dead streams will
bear out another U\lth: nature bas its own
bottom line. And nature bats last. /
X.Otuaf, )ournn( poCJC 23
�SONGS IN THE WILDERNESS
From the time I was two years of age J
spent most or my childhood summers on my
grandparent's farm in nonhem Colorado. In
the small town where I lived I was
surrounded by a warm extended family.
There was plenty of activity and always
another child to play with. But on the farm
the days dragged on. l can remember walking
up the dirt road away from the farm, acutely
aware of my loneliness, feeling overwhelmed
by the vastness of the rolling hills and
endless grasslands that extended for miles in
every direction. It seemed that I moved
aimlessly through a landscape which had
nothing to do with me. In this
self-consciousness of monality I became
aware of myself as separate from nature. It
was a moment of primal loneliness such as
everyone must face.
This modem human condition is not
that far removed from the tribal legacy. We
still require a personal initiation, a way for
each person to make peace with the natural
world. We have separated ourselves by our
ability to create worlds outside the cycles of
nature, yet ii is our creauve abilities that offer
us ways back in - into wholeness, communication and love. The pathways, the links, the
mediations, the magic needs to be made at a
personal level. We must ovcreome our animal
fear of isolation and death, and reach out with
our consciousness if we are to mature as
human beings. IL was at this moment of acute
loneliness that I first began to sing to the
Eanh and the sky.
I found that the ttan~fonnative power
of song was miraculous. From that day on,
there was a connection for me between the
Earth and my walking on the Earth and the
song. I remember walking down that same
din road in a state of bliss, singing my heart
out in thanksgiving for yet another spectacular sunset I found that when I sang, the
world seemed 10 light up and lighten up.
Phenomena that was of n transitory nature,
such as a cloud shadow passing over a
rolling hill, was suddenly revealed to me in
breath-catching splendor. Sometimes I sang
loud, sometimes soft. Sometimes r skipped
and sang, or danced and sang at the same
time. Special evencs, such as the bright
crispness after a summer thunderstorm called
for celebration songs. There were songs
waiting for me everywhere; songs in the elm
grove in the pasnm: and dJffcrcnt songs
down by the river.
Singing is a great protection. It sets up
vibration which cuts through time and space.
With our voices we extend the boundaries of
our bodies. In metaphysical terms, singing
causes the aura to radiate, which strengthens
the body.
In ancient primitive societies, everyone
danced and sang their feelings about the
inevnable passages of life. There were min
dances and war dances and songs to help rhe
com grow. There is evidence that the use of
music as transforming was much more
sophisticated than the simple melody, lyrics,
and rhythm format that we use today. ror
instance, at many ancient sacred sites the
acoustics arc very unusual. Circular walls
and passages can warp, bend, and amplify
sound. ln such a place, a single voice could
have created modulations, ovenoncs, and
vibratos. Add on the possibility of a chorus
with echoes, a drum or two, and a flute, and
the sound must have been magnificent. What
these sounds were used for, whether for
healing, initiation rites, or simply for the
sheer joy of creation, we no longer know.
The Peace Chamber being built by
Joseph Rael, at the Earth Center in
Swannanoa, NC and scheduled for
completion this fall, is a modem example of a
Native American sound chamber. Joseph's
vision of an oval shaped sound chamber has
resulted in the construction of 17 of these
chambers worldwide. The purpose of each is
to amplify chants for world peace. I visited
the roofless building at the Earth Center in
spring. Even without a roof, and possibly
because of the circular walls, the acoustics
were already unusual. Also worth noting is
that the chamber is on a very potent earth
energy site. The combination of sound, eanh
energy, and architecrual design should pack
some real power into songs for peace.
Looking back at my childhood songs
from the adult perspective, I realize that the
singing put me into an extended altered state,
that it was magic at its height. ft pulled me
completely out of the depression of loneliness
and gave me practical tools for survival. It
taught me to appreciate solitude. It is only in
solitude that songs come to me again. If there
is a song waiting for me, J try 10 leave my
adult cares behind and enter into the woods
with the innocence of a child. I make no
judgement about the quality of my voice or
how ridiculous I might sound if someone
should happen to hear me. There is a great
joy and freedom in this.
by Charlotte Homsher
Dnawmg by Rob Mcs,ick
/
(<ontin~ rram l"'i• 9)
We must convince the public and our
officials that a healthy environment is an
absolute requirement for a healthy economy
and not the other way around. The measure
of what should be done 10 protect the
environment is nor a mailer of good
"business as usual" economics.
We must work ar the local level to do
whatever is possible to move toward a
society that protects its ecosystems.
We must lower as quickly a.\ we can the
strains society places on our ecosystems.
This includes land use practices, development
of less damaging and less energy intensive
transponation, protection of enough critical
area 10 suppon all native species, and
controlling our population within geographic
areas so that the carrying capacity of the area
is not exceeded or is balanced within a larger
regional complex.
Finally, we must lead in an accelerated
movement to lower the environmental impact
of human habitation on Eanh. This involves
limiting the numbers of of humans Earth is
.
JCnt.i'mfi Journnl pQ(Jc 24
asked 10 suppon, making marked
improvcmcnis in our use of natural
resources, and bnnging human activities
down within a safety buffer set by the rates
of geological, geochemical. and biological
processes.
John Freeman is 1he chair of the Pisgah
Group of the Sierra Club. lie was a
profcs.'ior of billlogy at Wimltrop College fnr
30 years. He is al.w uwhor of 1he b()<J/c
Survival Gardening, which he and lu"s 11'ife
Grace self-published. The Freemaris are
presemly retired in Brevard, NC i11 the
headwaters of the French Broad River
waterslted.
This article 11-as reprimedfrom
Foor notes. the 11cws/e1ter of the North
Carolina Clwp1er ofthe Siella Club. The
11ewsletfer is al'ailable to Sierra Club
members ill the Stale For membership
i11fonnatio11, write the Sierra Club, 530 Bush
St ; San Francisco, CA 94108.
(conllnucd from P"te 11)
Overall, I think it was Sequoyah
himself who best evaluated thi: impact of his
\\1'lting sy:acm: ''What I am doing will not
make our people the less respected."
- r«orded by OW
Tom Undi'rwood. a liftlong rt.<id,·nt of the
Qua/la Boundary Rt.<en•aJion has always been
rnlt!rtsred ,n tht Clu:rol.Lt! cultural and arti.<tic
traditions. lie 1s a con1tnuing .rouru of knowledge on
the old wuys oftht tribe (stt Kn1tfah Journal 115) as
wdl as be1n11 a mo1or suppoNu of conttmporary
Indian arnsu.
1'om had ,.,;urn a manuscript for a hworical
booklet on tk lift qf St!quo>·ah which was,,, his
Mt:d1cint: Man Craft Shep the night tht! building was
thstroycd byjirt!in 19..~Z. llt: has since bun
rebwlding hisf/lt!s on the nativt! gcmus. llt! is ._·ell
acquaintt!d With thl' life of ti~ man who brought 1k
Chuoktt 1ht ,.,illt!n "'ord
:Fa(f., 199 I
�S00YEARS OF
RESISTANCE!
In October of 1492, as we all learned in
grammar school, Christopher Columbus
sailed the ocean blue and landed in the
Antilles to become the first European to
record his encounter with the land and people
of the Tunle Island conrinent.
Of the land he found, Columbus wrote:
"Large and very green trees, and great
lagoons, around which the trees stand in
marvelous groves. Flocks of parrots darken
the sun and there is a marvelous variety of
large and small birds, very different from our
own; the trees arc of many kinds, each with
its own fruit, and all have a marvelous
scent."
Of the native people he met in the
Antilles, who later were named the Taino,
Columbus wrote: "They are so affectionate
and have so little greed and are in all ways so
amenable that there is in my opinion no better
people and no better land in the world. They
love their neighbors as themselves and their
way of speaking is the sweetes1 in the world,
always gentle and smiling."
Within a year of Columbus' landfall,
the "miraculous groves" were gone, cleared
to make way for the rancheros and
plantations that would make the large
contingent of Spanish seulers wealthy, and
mining had spoiled the "great lagoons," not
to mention rivers, mountains, and native
farmlands. Within that year too, several
thousand Taino were shipped 10 Europe as
slaves, marking the beginnings of the slave
trade. Those who remained fell victim to
European diseases against which they had no
resistance, and to the barbarism and tyranny
of the colonists.
Thus was set the pattern of ecocide and
genocide which has been the dominant force
in the modem history of the Americas. As the
500th anniversary of Columbus' "discovery"
of the "New World" approaches, it appears
unlikely !hat the myriad official festivities
sponsored by governments of Europe and the
Americas will expose the darker legacy of
~uropean conquest. What they will offer
instead is a "QuincenteMial Jubilee" marked
by all the hoopla, pride, and patriotism that
modem technology can stir up.
fo!C, 199 1
r However. a grcA1nd weft qf publi{ ,
opposition. led by moigendus groups in
Nonh and South America, is gathering force
to assure that the celebrations do more than
glorify the ecocide and genocide wrought by
Columbus and the other colonists and
missionaries who followed him. In July of
1990 representatives of 120 indigenous
nations, tribes, and organizations met for the
first time in Quito. Ecuador to discuss their
peoples' slruggles for self-de1ermination and
10 organi1..e a unified lndi:tn response to the
official 1992 Jubilee celebrations. Their plans
call for alternative gatherings 10 celebrate 1he
resistance chat has enabled Indians 10 survive
the centuries of genocide and opprei.sion chat
1hey have suffered at the hands of the
Euro-Americans.
The coali1ion is also recalling that many
myths and prophecies of native peoples
throughout Turtle Island say 1ha1 chis period
of oppression would la.~t for 500 years, when
it would be replaced by a period of change
("Pachakutek'.) that will lead ro a better life
for the people, a life lived once again in
harmony with Molher Eanh.
At a time when the Euro-American way
of life is threatening lhe survival of all
peoples and of the planet itself, we all would
do well to listen and 10 follow lhe example set
by the indigenous people of a more
harmonious way of being.
It is up to us to make 1992 the first year
of Pachakutek, not the 501st year of
colonialism.
Resource pacuis for those inttrtsted in
organiting local alttrna1i11ts to the official/ts1111i11ts
art availablt from the following:
- Scarborough Fortign l,fiS$ion; 2685
Kingston Rd.; Scarborough. 0111ario. Canada MI M
IM4. Jnclude a nwney donotion 10 CO\ltr prillting ONJ
postagt.
- Cltrgy ONJ Lairy Concerned; Box /91J7;
Decatur, G~ 3003/ for $5.00 postpaid
The Sowh and Mtso-American Jndim,
Information Ctnttr. which strvts as a liason betwun
Indian people of the sowhcrn and the northern
con1intn1s. Is a good sourct of1nforma1io11 aboUJ the
alttrnativt ac1ivi11es plan11td throughow the
Americas. Write to SAJJC: Box 7550, Berktlty, CA
94707.
1/'Jf)U art illltresttd in helping 10 organiu
ahernativt 1992 t~nlS in Kataiah, write Jeff Smith at
207 Coxt A~.: Ashevillt NC 28801 or call (704)
259-5333.
- by cmmtll Grundiggu
Save James Bay
Stop Hydro-Quebec!
Ancestral lands of the Cree and Inuit
cultures as well as the entire James Bay
ecosystem are being threatened by a
mega-hydroelectric project known as the
James Bay Project James Bay, a shallow salt
water bay which forms the southern tip of
Hudson Bay in Canada, is the largest
nonhcrn river drainage system for Tunic
Island. Fresh water from vinually every
major river in the hean of 1he continent flows
into James Bay where it mixes with the Bay's
snit w:lter over marshy tidal flats to create a
vast and diverse ecosystem.
'These rivers make the Bay a rich
ecosystem teeming with caribou, moose,
:i: ~;wer as wellbearseals.1he manyl3cluga
as
walrus,
whales, polar
and
anadromous
fish that return from the ocean 10 spawn in
the fresh water rivers of James Bay. This is
also the nesting and s1aging ground for the
'central flyway' for most migratory birds
from geese and ducks to some shore birds
who may carry ou1 a migrncion that brings
them as far south as Tierra del
Fuego.....(Thc land around James Bay) has a
dclica1e ecology of coastal mmhes, muskeg
and pinelands that provide a rich garden in
which the animals and Native people have
lived for tens of thousands of years."
(Winona l..aDuke)
The fames Bay Project is a
mega proJect of Hydro-Quebec. Quebec's
Premier, Robert Bourassa. sees 1he entire
province as "a vase hydro·elcctrie plant in the
bud... ". Phase I (1971-1985) of the Project
has already destroyed a great deal of habiUlt
and lands. Phase II and Phase lll are even
more massive undertakings. Phase II would
impact an area greater than New York State
and New England combined and would
destroy 15 major rivers.
However, Phase III is the most
extravagant. h is a $JOO billion scheme to
build a 100 mile dike across the mouth of
James Bay so that freshwater from 1he Bay
can be pumped (possibly by nuclear pumps)
to the Great Lakes, and then to the Midwest
and Southwest United States!
This project if completed would cause
devastation of the entire James Bay
ecosystem which is the hean of the largest
remaining wilderness in Tunic Island as well
the cultural genocide of the native people
who would lose their traditional means of
subsistance through hunting, trnpping and
fishing.
Already ten thousand migrating caribou
have drowned crossing the Caniapiscau River
during a 1984 Hydro-Quebec water release.
If all the dams proposed by Hydro-Quebec
arc built, 350,000 square kilometers will be
directly impacted, Over 25,000 ~uare
kilometers \I.ill be flooded. Countless lakes,
ponds and temporary ponds will be
drowned. Critical wildlife habitat will be
fragmented and migration routes destroyed.
Destruction of chis habicat will doom
thousands of migratory bird~.
In September of 1990. the Canadian
National Energy Board approved the expon
of Hydro-Quebec electrici1y 10 the US. There
are formal efforts in Maine. Vermont, and
New Yorlc to call for the cancellation of any
contrnc1s with Hydro-Quebec. lndividuals
and organizations around North America art'
joining the fight to save James Bay.
For more informa1ion. contacr:
Northeast Alliance to Protect James Bav
139 Anrrim Street
/
Cambridge, MA 02139
..
(617) 491-553 I
•
X.Ot uc:ih Journot J>CIIJC 25
�. ",
DRUMMING
LETTERS TO KA TUAH
Dear Kmualt,
This kulwie says that idle hands arc the devil's
wockshop when iJs preuy damn obvious IO anyone
who sits down and thinks about it that idle hands nrc
definitely not a workshop and that the devil's
worbhop has m1111y many busy busy hands. Ovec
achiever type A workaholics with hyperactive
thyroids have predictably lllken over at the throUle of
neatly everything and ate proceeding to make the
world a miserable place to be for anyone who likes to
go fishing or read a boolt or simply to do her pan in
the effort to conserve energy by silLing down and
bcmg quiet.
Motorboats chum our lakes into oily froth.
AirpLllles arc aJmo:.t always whining in our cars. All
terrain vehicles defile the America others pass by.
shnttcring silence and leaving ruts that open into
gullies lhat are geo logical re minders of the passing
of some busy idiot who wos out SpiMing his wheels
and wasting all sorts of resow-ces when he should
have been home playing with his luds or l:lying in a
hammock.
Poople in general and rncD m particular QJ'C
taught that Ill order to be respected we should make
our mark on a world. The world is nlrcady llWkcd up
with graffitti-like doings of the do-do culture and what
we now need 10 learn moSt is s10pping. Don't just do
something, Slalld there.
Will Ashe Boson
Floyd, VA
DcarKmuoh.
Vour article about dowsing slruck an
inu:rcsting chord with me. I have been fortunate 10
get to hike with a group of Retired Citi,..cns or
Gatlinburg over the past sevcml months, and because
of that have met some very fascinating people not the
least or whom is a man named Herb Oabo, a real
mountain man who gi-ew up in the Roaring Fork
section of what is now the Great Smoky Mountnins
National Park:. He now lives in that same area about
two houses from the Park bouod:IJ'y. He still climbs
the mowitnins and walks the ridges almost every day.
At 80 he is still ahead of the pack except when he
siops IO share a bit of history or a talc of sons. It i.~
one of t!lcse talcs that came tO mind when I read your
article. Herb can divine for bodies! • and find them.
The rods arc held loosely in the hands and when he
comes IO the grave. they tum in. I have watched him
do this and it is exuemely fascinating.
The Parle Service asked him and Frank Cart.er,
another dowser. 10 help them with a cemetery in the
Roaring Forlc section which had been badly damaged
by tourists - roc:ks which were really old grave
m:utcrs had been knocklxl over and some even canicd
out of the cemetery. With 1he1r dowsing rods, Hcrb
and Frank were able to rcnlign the graves, replace the
m:IJ'kcrs, and arc now c:nrrying fill din to cover the
IOOlS and ftll in washouts caused by the he.Ivy lrllff'ic
of many feet. For the umc being. the ccmelCI)' is
fenced off and will be unul the n:pciiring and =ding
arc compleled. In that ccrnclct)'. thctc iS a grave for a
leg. A man lost his leg in a logging occident and
Xnti1af1 JounmC p119c 26
insisted on having it buried with a formnl funeral.
Herb u:11s another inlelCsting story about
finding the grave of Jasper Mellinger. Years ago
Jasper had "l:ud-by" his com crop and was going to
Nonh Carolina 10 work a few days tn a blacksmith's
shop. Instead of walking the long way around, he
took the "nigh" way through the hills. Art Huskey
had a bear uap set and Jasper got caught m 11. On
finding him there. it is alleged, Art or his son
knocked poor Jasper in the head with a pine knot and
buried him m a shallow grave. Herb was detenmncd
to find lhnt grave. long since heavily overgrown. He
walked the hills for about a year bcfo,e he loaltcd the
grave only 10 discover there were four bodies buried in
the =e area. He ha.~ cleaned out lllOUlld the graves
• and a path lending 10 them and 1s now placing
mnriccrs for t!lcse people. He has deccnnincd who
three or the bodies arc and will mark the other
"unknown: Hero is a real storehouse of knowledge
and mountnin lore.
Barbara Wickersham
DcarK01111Jh,
I read with great in~t the interview with
Tom Hendricks, "The Responsibilities of Dowsing,·
in the Summer "91 issue of Kmu.o.lt JournLJI.
Hoving recently writu:n IO the Amctic:ln
Society of Dowsers expressing concern at the
non-holiSllc actions of some dowsers, I found Tom's
comments cncoumging. I have been dowsing for a
number of YeaA, mostly locating with L-rods. More
recently I hnvc been conccntroting on trying to
undcrslll.nd Eanh energies. I rend, and dowse., and find,
but feel the need to work with someone who really
knows what they arc doing. Look forward to hearing
from you.
Yours sincerely,
Joy Doheny
DeatKmuah,
s
Something a wrong with the U.S. Forest
Service le:idcrship. They can't 11\llnage our forests
properly due to a spurious pl31l they adoJ)led 25 years
ago. h can be likened 10 a disease in its effccL Call 11
"clcarcuHLtS." Ever since they've been obsessed with
denuding our forestS. They promoted the spread of
this infection to colleges and univen;iucs th.It prcp:ire
future foresters. Certain limber interests, long
affiicu:d with th IS dlSCaSC. have wdcd and supponcd
the Fore.st Service leadership m iL~ addiction and arc
confusing us with a SS0,000.000 misinformation
campain. Their purpose: 10 cut the 5~ left of our
ancient forests at huge profits to them.,;elves within
the neitl 5 to 10 years using the befuddled Fo~
Service leadership to gnm their end.
Once it was the people and the Forest Service
versus timbcrers. Now it is umbcrcrs and the Forest
Service versus the people. A tide of public concern is
rising IO stem this disease in its devnsiation with
powerful mcdicruion to be pn:scribcd by Congress.
Previous prescriptions have failed because the Forcst
Servioc leadership refuses 10 swallow the medicine
that would return it to its fonner stnte ofhc:llth. The
"Santa Claus syndrome." of practically giving away
our trees hntvesu:d at our expense. is also of gi-eat
concern to people.
tn lodinnn 120,000 people signed petitiOns and
wrote thousands of leuets, including congressmen and
lhe governor, ealling for protection of biological
diversity and regeneration of old growth. A poll of
voiers 31'0und the Hoosier National Forest showed
69% are so upset they want to bnn all logging. The
entire congressional delcgnuon or fllinois is
demanding the Forest Service Stop being Sania Claus
with below-cost sales. Arl<ansas and Texas have asked
for a halt 10 clearcutting. South Carolina people arc
asking for a ch411ge m mn~cment. In North
Carolina over 16,000 people and over a thousand
businesses signed pctiuons in a shon period of time
10 halt clearculting. A number of Forest Service
employees and supervisors, not willing to allow this
disease to reach epidemic proportions. are organizing
and asking thru the infected leadership accept
prescribed congressional medication so that the Forest
Service can survive.
I must add that a number of private forest
growers with large and small forc.~ts arc not infccu:d
with "clenrcu1-1tis." They arc surviving low prices
caused by Rnst Service leadership direction. These
forests are a JOY 10 visit compared with the shambles
pre.sent m our ll3tionaJ forests. These many growers
arc not liqu1d3tors. They believe in a tomonow for
themselves and their children. Why can't this be true
for the nntional forests?
Grandfather and Grandmother, we have the
time. We love this land and want 10 leave it beucr for
our children and grandchildren. We've seen the umber
locuslS consume our forest before. It doesn't have to
happen to the Inst gr.md trecS standing. Th.rec bills in
commitu:c need support; HR 2S01, HR 1969, and
HR 842 to help k.ill the infoction. Three congressmen
10 reach arc Harold Volkmer. Eda la Gana, Goorge
Miller (House of Rcprcscntativcs, Wnshington. DC
20015). There arc also three senators; D.ile Bum~,
Pntricl; Leahy, and Wyche Fowler (Scn.,tc Office
Building. Washington, DC 20010). Even though our
hands arc tired and weary, \YOn't you pick up a pen
and write? Let's inspire them in Washington.
Bob Gerry
Franklin, NC
Drawing by Rob Messick
rnrc., 1991
�Dear Ka1uah.
A friend gave me his copy or your Summer'!) I
Ka1uah Journal. nnd I am impressed by lhe imcgri1y
of lhe journal. One of my grcn1-grnndmothcrs wns a
full-blooded Cherokee, plus my family hns roois in
1he Miami Nation. Sadly, I never paid any heed to
this heritage until the last yenr or so. though I have
always been an enrth person. ever drawn 10 nature fascinated by forcsis, ~ueruns, wild Iire, lightning. I
rc.ili:u: that this is pan of my being, and am
beginning 10 look more closely at the wisdom of
thOl,e who came before me.
I would hkc 10 know if a publicauon s1m1lar
10 your; cxisis in the Indiana region. I would be
interested in lellming more about my foreflnhcrs, but
I'm n0t too sure where 10 start. Thank you for :iny
help you can offer. and 1100k forward 10 hearing from
you soon.
Since my return home I have fell myself often
"losing focus· with nil the technology nnd
matcriohstic vibrations that surround me. I h3ve
found th3l one thing I can do 1s make my way to a
stnnd of treeS very ncnr here and allow myself 10
recapture lhc feeling of the Smokies, the •me·
I am working with the Appalachian Women's
Guild on the Monteagle Mountain ~lion of the
Cumberland Platc3u. It seems lO me, thot this
mountain could be an exemplary bioregional
devclopmen1 - it cou.kl become self-sufftcienL ll is at
this lime extrcmdy depressed economically which
Respectfully,
Jeff Zaclulry
Dcar Ka1uah.
IC I h:id closed my eyes and envisioned the
perfect. most harmonious appro:ich 10 life in the
Soulhem Appalachians I could not have crentcd :i
more beautiful image than lhc people who conlribute
10 your journal and those who arc the rtal members of
the Katu:ih Province. I think I hove found my venue,
and my only regret is that Tdid not have the courage
10 head such a wonderful movement myself.
I'm a graduate student at Appalnchian State
University in Boone, NC studying and working lO
preserve the biodiversity and ecology of these great
mounlllins. I have struggled with 10lerance of the
modern, dcvelopmcn1-00nsumcd elite of this town and
this region. I am so happy 10 find the power in your
numbers.
Please let me know more about your cause.
your people, and your apparent passions 10 prcscrvc
the way of the conscious man and womnn. I wnnt 10
be a part of the movement, and be counted among
you.
God Bless,
J1mmy Bnrbcc
-=----
Dear KaJuah,
I was recently introduced 10 your wonderful
publication and would like 10 know more about
K01uah and how I can become involved.
In the past it seems I made less lime for myself
10 read or enjoy the beauty or life nround me.
However, due 10 a recent car occident I've found
myself with the time lO do anything and the physical
ability 10 do almost nOthing.
So I n::id.
I probably never would have come 10 know my
world, or Katuah, if it were not for the accident and a
special man in Lake Toxaway who lOOk the time 10
talk 10 me about life, healing, and Ka1uah. For th:11 I
am very thank:ful.
I thank God as I grow physically and spiritually
stronger everyday, and look forward 10 living as I
never have.
Seize the Dayl
Paula Flanks
Dear K01uah,
I live in a very popul:itcd, "built-up· pan of
Florida. and decided in June to e,;plore the Smoky
Mounuiin.~ with my friend 10 Slill, nnd re-center
myself. We had a wonderful, amazing, and
lr.lnsforming lime • and while there I discovcrcd your
publication.
Tm!, 1991
Paintina by S\1$111 Adam
rediscovered there. The Olhcr is 10 open Ka,uoli
Journal lO any page and begin IO~. The
commitment :ind dedication to Life of your writcts.
people like myself - puts me back on my chosen
pnth. Thank you for sharing and afrummg.
Yours in light,
Susan Rueter
To the Editors:
I was given a copy or lhe Kaiuah Journal.
Spring, 1991. by a friend, Cicio Myc1~k. I have just
this morning read II and am moved to find such an
enlightened group ru work. II IS like finding a pan
of your family that had been ml$mg. r want to
connect with you as projects in which 1 am im,ol ved
p:irnllcl yours in this issue.
I include my story which r have JUSt wriuen
for the Episcopal Chwch. (see excerpt below) The
opposition to a hazardous waste incinerator (three
limes the size of any existing facility which promised
to take haw-dous waste from at k:asl 20 sta.ics)
which I organized, changed my whole life. I now
work full lime on establishing a true grassroots
environmental nerwork m Tennessee that will connect
with other similar networks nationwide. (Thank God I
hnve a husband who C113bled me lO give up my
gainful employment in order 10 do this volw:uecr
work.)
I attended the Episcopal Church Envaronmenlal
Conference ,n Kanuga. NC in April llihcte I met
Jeremy Rifkin, president of the Grecnho~ Crisis
Foundation in Washing10n. He invited me to auend n
conference in Wa.mington at the end or Scp!Clllbcr
lhnt will plan a grassroots Conunental Congress for
May of 1992. I Ulke great hope that this Con tinenlal
Congress will have sufficient impact on the political
paities to change the t.otal disrcgrud for the
environment (my opmjon) that both parties have been
exhibiting.
gives llS fcrtilc ground for movmg in lhc direction of
interdependent living.
I also work with a group which ,s creating a
vision of community when: physicnlly and mentally
handicapped and non-physically handicapilcd can live
in an interdependent relationship where the arts and
celcbrauon oflife you spcalc of will be an integral
part of our circular community. We will have a
biodynnmic farm, a gteenhou~. woodworking shop,
Appalach1311 cmfis, design and making of allcmative
clOthing for the physically challenged, a printing
operation. and opportunities and encouragement for
all 10 develop their individual spirituality in an
atmosphere or love.
In fighting the evil of the inciDCnllOr, people
were brought together who have the underlilanding and
cnprabililics or making the Biorcgional Economy or
the whole mountain IOP work along with the special
community.
I celebrate your enthusiasm, your dedication,
and your Being.
Light and Love 10 all of you,
Marilyn Williams
Chau.anooga. TN
~rpttdfrom Marily11 Williams' story:
Morion County LS an economically depressed,
rural county comprised of a long valley swrounded by
mounlllins, indented wilh coves traversed by the
Tennessee River. This topogniphy results in a
phenomenon cnlled thermal invCTsion. Very often,
tempcroturc changes will force the air down and hold
it against the floor of the valley so that it cannot
escape over the mount2ins. Any kind of smoke-t;toct
indu.«ry would be unusually bad ror the area. I blcr
lcamcd that lhcnna1 invcnion was ·no problem· for
those who warued to site a haz:lJ'dous wastt
incineralor on lhe TenllCS5CC River in our county.
(c:auinued on I"'&" 28)
JC.Qtuah 1oumnl
J)(IQe
27
�(continued from pa,:c 27)
I alt.ended a meeting of our County
Commission and heard lhe president of a commen:i:il
hllzardous was1C incinerator COfflJXUlY IC.Jl lhe
commission and all present he did nOl care whwier
we voted to have him there or nol; he certainly
wouldn't icll us he wouldn't be the.re. We later le:uned
the same group had been defeated in four olhct
counhcs through use of the Local Veto Option which
we voled to hnve him there or not; he ccnainly
wouldn't tell us he wouldn't be there. We lat.er learned
the same group had been defeated in four olhcr
•
counties through use of the Locnl Vct0 Opuon which
was a Tennessee law. We knew quiic well that our
legislature had jus1 removed this law that gave
citizens ~ right to protect their property ond lhe
health and welfare of lhcir children. This 1s a
constituuonnl nght bom of n Ocmocmcy.
I C:lmC from Ilic rooeting angry. I was angry
tlmt in a land where freedom was supposed IO nng
from every mounlllln IOp, a man could siand before us
and arrogantly icll u.~ he 11o us - in so many words •
gomg 10 force on us something that we knew would
dcsll'Oy our property values and endanger our
children., lives - and for what? For profit
• My anger 1ncrenscd with the rcalm1tion that
the citizens of this Staie have every right to expect
thc,r elcc!Cd, paid official\ to make laws to protect Ilic
Jives and property of lhe people of their Staie, I snw
ourselves in the posiuon of bemg forced to do the JOb
for ourselves.
I called a meeting or friends to organv.e n
protesL I sent announcements 10 both the
newspapers, but they did not print 1hcm, We had IS
people ai the rll'St meeting. We each IOOk
rcspons1bili1y or getting others at the next mccung,
and we prepared notices to be ID.ken to the papers. At
the ncxt meeting we h.ld 26 people to plan a town
meeting to discuss the opposition to the incinerator.
At that meeting we had press from lhe city of
ChatUlnooga and 400 orderly people. After that we
had the attention of the clcclcd offici.l!s and the loca.1
press and radio stations.
Two months later, at 7 AM over 3,000 finn,
but orderly, infonned people gathered in the .square at
South PilL~burgh to confront the rcprcsentauves of
FTI who came with armed Pinkenon gu:ll'ds, The
people with their children wore T-shirts reading,
"Two, Four. Six, Eight; WE WILL NOT
INCINERATE." Cars had bumper stickers saying
"DANGER - NO INCINERATOR." Posters staung
firm opposiuon were held high. Many wore gas
mask.~. A-:. representatives of the incinerator company
Milked into the building where they had come to
conclude the mlc or the propsed incinerator site, m on
orderly fashion. the crowd began to chant, "Two,
Four, Si~. Eight - WE WILL NOT INCINERATE!"
The day b.:forc the mlly a UPl reporter who
knew the area, called me and a.,ked me how mony
people J thought we would have a1 the rally. I said
that if--.c did 001 have 01 lcai.t 2,000 I would be
sorely disappointed. He laughed, saying, "If you ha\'c
2,000 people in Marion County come out for
anything, I'll be greatly surprised. Those people luve
never been togcthcr on anything."
When I arrived m South Piu.sburgh shortly
be~ 7:0Q that morning on June 14. 1990, I lil!w
people coming "in droves; as we say. They were
commg from all over in large numbers, and icars
rolled down my race because I knew m my hcal1 that
weh3d won.
Four d.lys laicr, F11 announced they would
not build in Marion County or "any of the
surrounding area."
... I saw interesting and miraculous things
happen in this united effort. I saw shy young mo°'.crs
come forward and tell me, "l"ve never done an),1hmg
like this before. I just Silly home and talce care of my
family, but I'm not Slllying there and watching this
Juppcn."
I saw them transformed into outSpOken,
tireless worker.; who conducted meetings in their
communities to get the word ouL Some or them
called me and cried at the heanless roccplion they
encountered sometimes in the bcgiMmg when they
called on bu.'ilnesspcople to put petition~ in stores or
to tallc at city council meetings; but they never guve
up. They went right back, and !hey bccnme StrOngcr.
as they were empowered b)' the love lhey had for thi:,r
children. It occurred to me at lhc time, if the Earth i.s
10 be saved, 11 will be by mothers and those who
share the feelings or mothers.
I saw children become awurc of somctl11ng
they hlld always Uken for gmntcd. School chil.drcn
made posters and wrote letters 10 elcclCd officials.
ng
They bccrunc int.:rc.,tcd in recycling. I saw a bondi_
of people joined by a common cuus.e. I sow a commg
together of people who would prohably never have
come 10 know each other. I sa--. a ri'i<! in the
consciousnCSli of people. Then: was an elevation of
sclf-e:;1ocm. Th.:se was a knowledge gamed thm one
person can still make a dilTerencc if the)' take the hand
of their brother/sister and slalld up for whal they
believe is righL Since the mc.mcmtor fight, I have
seen others tnke the mniaiive 10 sl:llld again.st other
1njustic.!s in their communit.lc.s. •
The People are Angry! A Monual on \Va.tre
llauvdou...t to tht Ilea/th of our Cllildren in itMetsu
i.s available from Tcnne:.scc Grassroois
EnvironmenUll Network; Boll 15038: Chaunnooga,
TN3741S
Get a set of 10 assorted
folding cards with
artwork you see in
I<atuah Journal.
• You1h Camps - ~ P,ogrem1
• Family Camps· Teach0< Tra.,,ng
• Communuy Programs
• Camp Slaff Training
• Outdo« Pn,gram Consulting
(Envelopes included.)
by Rob lJlessick
Send $11.25 postage paid
to:
RM DESIGNS
r.o. aox 2601
ProgomJ to encouoge
end Earth OWOl8'l8$$.
celebrol1on. ldn&Hp and hope
$611
PO 8oK 1306
Galltnt>,,,g, terY10lSee 3n38
615-436-6203
BOONE, NC 28607
whole earth
grocery
NATIVE FLUTES
Two styles mode of cedar or walnut
woods in the traditional manner
Hawk Littlejohn
Sourwood Farm
Rt. 1, Box 172-L
Prospect Hill, NC 27314
(919) 562-3073
•
NATURAL
ALTERNATIVES
FOR HEALTHFUL
LIVING
446 c p;arkw•y craft ~ntcr • •uilc 11
gatlinburg, tcnn~ 3n38
6 15-436-6967
Xat(iah Jou r not pn9c 28
'
,,
Union Acres
A,r Alternative
-
•
Acrt.agtforSale - Smoky Moun/111n Lrving
wilh II focus on spiri/114/ 11nd
«ologit:Jll valuts
For more informalron;
Contact C. Gran/ al
RDult 1. Box 61/
Whittier, NC 28789
(704) 4974964
NATURAL MARKET
WHOLE FOODS • OULK
FOODS • VITAMINES • HERDS
• FAT FREE FOODS • TAKE
OlTTFOODS • SNACKS • NO
SALT, NO CHOLESTEROL
265-2700
823 Blow,ng Rock Rd
lloonc. NC 28607
:fnfL 1991
�,
-
0FFTHEGRID
SOLAR OVENS
by Dr. lnnnis Scanlin
This issue's 01/The Grid 1ues1 collUMis1
is Dr. Dtnnis Scan/ill, Proftssor ofApproprialt
Ttchnoloo at AppalacNIJJI State University;,.
Boone, North Carollna. Dennis is cwrrently working
on a project sponsored ITy the Su.sklinablt
Dtvtlopmelll Center of ASU to bring so/Ju ove11
ttCM()/olJ to the rural pu,plt ofGllllUma/a. Solar
o - ttcM()loo is pani&ularly appropriJJu in Ct111ral
America wlttn thert is a lot of s1111 and a probltm
with defortSiaJilJ11 as ptoplt u.sc rht forests to prqvide
woodfor cooki/11.
So/Ju ovens could, obviDu.sly. N>t ~ u.scd as
freqUUlll)I hut in Katwolt as ill Ca1ral Amtrica, bu/
rhty could ctrtamly su,,e as All OMXillary tltUf1
source IO ~ wed whutevtr possible to / - , ow
demands 011 wood, proflOM, oU ONl/or tltcrricity.
DtfortSIJJ/k,11 is IU)t cwu11tly a probkm lwre (~sides
timber sales), bUI It col/Jd ~CO/fflt OM if rht opdollS
of oil, propane and/or tltcrricily _,., too expensive
or IINIWlilabk, as is Ille t.aU ill rwol CcfllrtJJ
America. As Dr. Scanli11 lius IO poilll 0111, "lhtre is
"" silltlt tMTlJ fXIIUIUO.. 1ht suslDiJsabh t11tro of
our fwurt will come from a ~ f J ofsourcu. Solar
OVtftS w{J/ be OM of IN>U. •
·td.JimHou.su
Solar Cookers have been receiving a lot
of attention recently in both the developing
and developed regions of the world. This
attention is well deserved because these
ovens are a truly appropriate technology.
First of all, they really work. They are
also cheap enough to be accessible to
virtually everyon~ easy to construct with
locally available materials; simple to
understand and operate; utilize renewable
energy; and reduce our dependence on
centrally supplied energy or, in the
developing world, diminishing supplies of
increasingly expensive fuelwood, wi1hout
having any adverse impacts on the
environment They can be a pan of the
solution ro the many problems facing our
world.
There are two basic types of solar
cookers. The first is the direct or focusing
parabolic dish cookers, which are usually
about 4 feet in diameter and reflect all the
solar energy striking them onto a focal point
which is usually about 18 inches above the
center of the dish. A pot of food would be
supponed at this focal point. Their
performance can be very impressive,
achieving temperatures over 600° F;
however, they can onJy heat one pot of food
at a rime, can be difficult to construct, need to
be focused every 15 to 30 minutes and don't
work very well on panly cloudy days.
Effons 10 market these cookers have
largely failed because of their tempennentnl
nature and because people don't like standing
out in the sun while cooking. The whole
TaU, 1991
SOLAR OVEN
Drawing by DoMis Scanlin
process of cooking with these cookers is too
different from traditional methods.
The indirect or box ovens have been the
focus of most of the recent interest in solar
cooking. An indirect or box oven is simply
an insulated box with a glass or plastic cover,
and one or more reflectors to increase the
amount of sunshine entering the box. Food is
usually placed in dark colored pots with
covers. The pots full of food are then placed
in the solar oven and absorb the solar energy
entering the oven. These ovens reach
temperatures between 250 and 450° F, can
cook several pots of food at the same time,
work on partly cloudy days. aod are simple
and inexpensive to construct
Many indirect or solar box ovens have
been designed over the last few years;
however, most fall into one of two
categories: single reflecror or multiple
reflector.
The single reflector type is the least
complicated variety. It is an insulated
rectangular box with a shoe box type lid and
a single reflec1or attached to the lid. It was
first developed in 1976 by Barbara Kerr and
Sherry Cole of Tempe, Arizona and is the
design presently being promoted by Solar
Box Cooker International, 1724 11th Street,
Sacramento, CA 95814. They have plans
available for $3.00.
Plans are also available from Kerr
Enterprises, Inc., P.O. Box 27417, Tempe,
AZ 85282, (602) 968-3068. They also have
complete kits for a well designed cardbo:ud
oven for about $55.
Kits are also available from Basic
Solar, Harvard Square Suite 67, 1430 Mass.
Ave.. Cambridge. MA 02138.
Kits or plans are not really necessary,
however, as one could easily be constructed
with either cardboard or wood. One good
source of cardboard boxes is Xerox paper
boxes found in schools and businesses.
Banana or apple boxes found in the local
grocery store are also quite sturdy, as are
cardboard file boxes which can be purchased
for about $3.00 at an office supply store.
These boxes could be covered with contaa
paper or painted for increased water
resistance.
The box could also be constructed from
large sheets of cardboard or with peices of
wood. Plywood and lxlO's or lxl2's have
been used. There may be undesirable gases
emitted from the plywood, which would
contaminate your food, but I'm not sure
about this potential problem.
The box should be large enough to
contain the desired size of pots which will be
used. but not much larger. The inside
dimensions of the Kerr/Cole cooker
mentioned earlier arel8"x22"x7". This size
can hold 3-4 pots of food and can cook a
meal for 4-6 people easily.
Insulation on the sides and boaom of
the oven wiU help it attain higher
temperatures by reducing heat loss. The
easiest is Thc.rmax foil faced insulation
secured with foil rape (not duct tape). There
may be hannful gases given off by this and
(continued on page 30)
Xatuah 1ourna! om1e ? Q
�(coniinutd from page 29)
01hers have objected to its use; however I
have not noticed any strange odors or tastes
in food cooked in an oven insulated with this
material, and when I called the manufacturer,
I was told there have been no problems
associated with ils use.
Another insulation scheme is 10 use a
smaller box inside the outer one and put
crumbled newspapers or fiberglass insulation
between the two boxes. Still another is to
fold cardboard so that trapped air pockets are
fonned and put these peices into the bottom
and on the sides of the box. With !he last two
Home Power Inc., POB 275. Ashland, OR
97520; and The Solar Coo~ry Book, Beth
and Dan Halacy, Peace Press 3828 Wilat
Avenue, Culver City, California 90230.
A variety of foods including soups,
stews, bread, chicken, cakes, rice, potatoes,
lasagna, and a variety of other vegetables can
be cooked in a solar oven. However, it does
involve some behavioral modification. One
needs to check the weather report for the day,
plan the day's dinner in the morning, put it
together and in the oven by around 10 or 11
and point the oven towards the south.
Obviously some foods will cook faster than
others. Baked beans and hot dogs can be
heated up in about I hour. Lentils, brown
rice, and soy beans will take substantially
longer. But just about anything can be
cooked in one good sunny day, or even a
panly cloudy day, if placed in the oven in the
morning and if the oven is reoriented towards
the sun a few times during the day. Around
noon is the ideal rime for solar cooking
because that is when we are receiving the
greatest amount of solar radiation.
There is no worry about burning foods.
Dark enamel, glass or ceramic pots work
well. TI1e dark-colored pots absorb more
radiation. Most cooking should be done in
convered pois.
Several solar cookbooks are available,
including Eleanor's Solar Cookbook, Eleanor
Shimcall. Cemese Publishers, 7028 Leesburg
Place, Stockton CA 95207 and Favorite
Recipes From Solar Cooks, Solar Box ,;,!!II'
Cooker International.
schemes the junction between the inside and
outside of the oven needs to be covered.
The reflector can be consmicted from
cardboard with a reflective material such as
aluminum foil, reflective mylar or a glass
mirror glued to it. Glass, plastic cooking
bags (available in grocery stores), or teflon
can be used for the glazings. Multiple layers
of glazing will result in better performance.
The glazing can be attached wilh aluminum
tape, wooden strips and nails for a wooden
box, and/or caulk. Multiple reflector designs
(fig. I) achieve higher temperature.\ (300-450°
F) but are more complicated to construct.
These cookers usually have a door on
the back side, but can also be constructed
with a shoebox type lid so the whole oven,
withou1 a bottom, fits over a shallow pan,
which would hold the pots of food.
Plans are available for $10 from Our
Sol.tr Systems, Box 55891. Tucson, AZ
85703. Two books with plans are also
available: Heave11s· Flame. A Guidebook 10
Solar Cookers, By Joseph Radabaugh,$ IO,
Complete ovens can also be purchased
from Clevlab ($15 - $275), POB 2647,
Liuleton, Colorado, 80161 and from Sunlight
Energy Corporation ($179), 441 lW. Echo
Lane, Glendale, AZ 85302 (602) 943,6492.
Figure 2 shows an exploded view of a smnll
p
muhiple reflector oven similarly inspired by
the Clevlab $15 Sunspot Solar Oven. This
same basic construction can be expanded for
a larger slant face type mulliple rcflcct0r
oven.
FRENCH BROAD
FOOD CO-OP
•• • Co05Umcr0wncd Since 1975 • ••
We Sell Food that Nourishes
I Iumans and Sustains the Earth
OPEN TO T l IE PUBLIC
Mond,,y· FriJay 8:30 AM to 8:00 r:--1
Saturdav 9:00 AM to 7:00 PM
SundJ)' I :(l(J P\I 10 6:00 PM
(704) 255-7650
Home! A Bioregional Reader
1/o,,u:! A Biorcgional Rtader, juit publi.\hcd hy
New Society Publi$hcrs, offcrs· nn c,ciung vision :uid
slOltcgy for creaung ('.enlogic.ii ly su~btn~htc
communnics and culture., rn hannony v. ilh the limiL~ nnd
rcgcncrauve powers or the £2th." It ha.~ gathered a.niclcs,
stories. and potnL~ of O\'Cr forty writer~ and acuvm.~who
have contnbu!Cd both co ddining biortgionalism a.~ a
J)Olitic;il philosophy and to the pracuce of "living rn
place.· Comnbutors mcluJ.:: Gary Snylkr, Pttcr Berg.
Caroline Estc,, Wendell Rcrry, a, well as Mnmie Muller
of the Karunlt l<mrnnl. Gr:ipl11cs in the book include the.•
\\Ort of Katuah's Rob Mcsskl..
The book is a large-format r;ipcrhack with 192
pages. includrni; resources and a reading list. Copies arc
available by mnil for S15.70 from RM Designs: Boi
Tnlhng Lto,~.s i~ • mor11hly
JOWMI nf ~ ecoloay, in.<rircd
p,,rwoaJ 11e11,·i= rooted UJ CNtheo
~piri11111iiy. Pu1 i"'-<;ues bnc
!car~ ani,lcs by Gary Soy<kr.
St.Vba"'k, John Sec:J, Joa.nna
Macy, B111 Dc\'all. Looc Wolf
Circle!'. Barhara Mor, etc.
Tnlki11g uo1n SJICU~ for the
narural "''-'"d and for the rdcinJliog
ot our own 'l-11d 51>in1.
Suh5COpUon~ an, S 15.00 on.)Ut/$18.000U1,1dc U.S. S25.00
two yc.tn/S36.00 ouwdc U.S .
~nd ch«k or M 0 . 10 :
Tnlkwg Lto,·a
1430 W1llamcuc #36 7
Eugene. OR 97401
503/342-2974
90 8i11m11rc Avcnul! A,hevallc, NC
2 Blocks South ol Downtown
rrutoNSETc:1
+.
•
0
~
I
.
.
- tl1c new al tcnmt.h·c
•
i
to tJ1c sleeper sofa
wiil1 OYcr 4,000 vcars of
customer ~atisfacH~n built in.
--
2601: Boone, NC 28007. Print,,, or Rob Mcssick's
illustrations from the book are also avnilablc from the
same llddn=
Taff, 1991
�The Bell: A Call to Peace
'The Bell
publishes
commentary and
news about peace
events and
resources. We digest
the best an1clcs
questioning war as a
solution 10 conflict
and exploring
peaceful alternatives
of foresight and reason. We continue to cover
the aftermath or the Gulf War, the policies that
brought us to that war, and the effect of
militarism on our country. our environment,
and our world.
"We accept contributions in the way of
writings, p<>cms, artwork, etc. The Bell is an
all-volunteer project that is dependent on
donations."
Issue #6 of The Bell, which contains an
interview with a woman who has maintained a
ten year, 2·1-hour-a-day peace vigil across the
srrcet from the White House, is currently
available.
TI1c Bell is published by Col/ten Redt1w11 and
Ah,yn Moss. To rrceivt The Bell, send a donmion to
Box 634; Floyd. VA 24091.
Permaculture Conference
The 6th Annual Eastern North America
Pennaculture Conference will be held
October 11-13 at the Standing Stone State
Park, near the town of Livingston m
nonhcast Tennessee.
Friday, October 11 • Field Day at Earth
Advocates Research Facility with an
inrroduction 10 Pcrmaculture.
Presentations on Saturday and Sunday,
October 12-13 - Keyline; Pcrn1aculturc and
Spirituality; Solar Power; Bio:.helters;
Low-income Community Development/Land
Tnms,
Monday, October 14 - Tours of nearby
Hidden Springs and Long Hungry Creek
Nurseries.
Costs are: Field Day - $20, Conference
registration (sliding scale) - $50-75 single,
$75-100 family. includt!s dorm lodging and
meals. Tours are free.
For directions and additional
infonnation, write: Eanh Advocates; Rt. 3,
Box 624; Livingston, TN 38570.
•
TURTLE ISLAND
BIOREGIONAL
CONGRESS
Mark the date!
The fifth
Turtle Island
Bioregional Congress
wm be held
MAY 17-24
at
Camp Stewart
Kerrville, Texas
(northwest of San Antonio)
Rl'g1strahon fet.-s hav<.> not b<.>cn set, but lhcn~
will bc r1.-dured rat<.>S for those who apply
bcfore0cccmbcr31, 1991
For funhcr infonnation on fees and
arrangements, contact the
Turtle Island Office
Box 140826
Dallas, TX 75214
(214) 324-4629
Bioregional Congresses
01.ark Area
The Twelfth Annual Ozark Area Community Congress, OACC
(pronounced 'oak") XII, will meet September 20, 21, & 22, 1991 at
Hammond Mill Camp in West Plains, Missouri. OACC has met for 12
years as a working congress (not merely a conforcnce) developing a
vision for the Ozark region based on nature's ecological rrinciples. They
focus on a range of issues including forestry, water, sustainable
agriculture. education. health, community economics, etc. This year's
congress includes a number of workshops as well as a barter fair. For
more infonnation. contact OACC, Box 3, Brixey, Missouri 65618. (417)
679- 4773.
Great Lakes Area
The Great Lakes Bioregional Congress will meet October 4, 5, &
6, 1991 in Hell (no joke), Michigan. The Congress promises to be a
celebratory, educational, fun weekend. Zones of discussion will include:
Water/Air (repon from International Joint Commission meeting, Great
Lakes Beach Sweep, toxic issues, aquatic intelligence); Eanh ( organic
farming, land use, restoration, tenure); Justice (social justice, people of
color, 500 years of resistance with dignity); Culture (alternative
economics, children, bioregional education, art, sacred sites); Habitat
(co-housing. sustainability); Nature (biodiversity, wilderness, forestry,
land defense). Scholarships available. Contact: Bearrice Briggs, % Wild
Onion Alliance, 3432 N. Boswonh, Chicago. IL 60657. (312) 929-5565.
Ohio River Watershed
The Ohio River Watershed Bioregionnl FestivaVCongress will be
held October 11-14, 1991. Entitled "Coming I Jome: Spirituality and
Ecology of our Region", the Congress is "open to all who desire to create
ways of life which are in harmony with the natural patterns and cycles of
the bioregion." All attendees are asked to panicipate in storytelling,
camping, sharing homegrown entenainment, produce, and seeds. The
Congress will be held at the fann of the Sisters of St Fmncis outside of
Oldenburg in southeast Indiana. $ I0/individual; $25/family. For more
information, contact: John Gibson, 3038 FalJ Creek Parkway,
Indianapolis, IN 46205; (317) 925-9297.
rnrc. ,.,
t!l!Jl
REGIONAL RADIO
Featuring Crossroads music, NPR news and music
p rograms, regional news and information
concerning health, education, government,
recreation, and the environment.
WNCW • FM P.O. Box 8().1
Spind,11~, NC 28160
(704) 287-8000
Xotimh Journot pn')C ~ I
�27-29
GREAT SMOKIES PARK
"Ecological Spintuafity.• exploring our
spiritual relationship to nmure. Topics will co~cr
theology or nature, 1'a1ivc American spir11uality,
stewardship responsibility. Pre-register: SSO. For info
about this and other programs. conUICt Great Smoky
Mountains Institute at Tremont; GSMNP: Townsend.
TN 37882. (615) 448-6709.
SEPTEMBER
11- 13
llLACK '>tOUNTAlN, NC
Black Mountain Mu~ic ~1ival, featuring
HorseOics, Metropolitan Blues Alls1ars, Dnv1d
Wilcox, Dr. Bubba and Ille O.K, Bayou Bnnd, and
other traditional and contemporary mu~icions. Will
also include African Drum Festival with Darrell
Rose. Cont:itl the Black Mountain FcsLi val Office.
PO Box 216, Black Mountain. NC 28711. (704)
669-4546.
Ongoing CIIEROKEF., r-;c
Exhibit: "The Beu in Cherokee Cultucc."
Cherokee Hcri1age Museum and Gallery, Hwy. 441
and Big Cove Rd.: Cherokee, NC 28719. (704)
497-321 I.
CULLOWHEE, NC
Mountam Heritage Day. n cclcbrauon or the
music, dance, crofL~. nnd folklife or Katunh. Cherokee
songs, shape,note singing, gospel, clogging. Life
skills dcmon.s1r.1tions and more. Mountrun Hcniage
Center, Western Carolina University. Cullowhce, NC
28723. (704) 227-7129.
SW ANNANOA, NC
Wnllace Black Elk, Lako1:1 Sioux mcd1cmc
mon. will lecture and conduct h<mling ceremomics 31
the Earth Center. Friday night: S25. Weekend: S150.
The Earth Center: 302 Old Fellowship Road:
Swannanoa, NC 28778. (704) 298-3935.
21
29
11-13
ASHEVILLE, NC
2nd Annual Organic Gro.,.crs Murkct Day
Organic produce, fruit, and growing ~upplics on sale.
8-4. WNC Farmers' Market; 570 Brevard Rd. For
more info, cnll Jim Smith (704) 252-4414.
20-22
HIGIILANDS, NC
"Cclebnumg Gay Spint Visions·
conference for gay and bisexual men. Spc.ikcrs include
poet James Broughton and author/healer Andrew
R:imer. Workshops on chakra b:ilancing, life ma.~k
making. n,e Warrior, and more. Music and artists'
m:irkcL ?re-register: S169 includes food and lodging
at The Mount:iin Retreat Center. For info, contact
Conference: 104 Trouer Place: Asheville. NC
28806. (704) 252-0634.
22
DUNCOM tlE COUNTY, NC
12th annu31 French Broad River Rafting
Cleanup. Tidy up the river from shore or from a mrt:
call Quality Forward a1 (704) 254-1776 for meeting
places and space on a rofL
WESTERN NOR1 H CAROLINA
North Cnrolino Fu-s1 Citizens Big Sweep
will coordinmc river cleanup~ in 18 WNC counties.
For events on your tribul3ry, com.act Pat Brinkley at
WNC Development Associn11on, (704) 252-4783.
28
ASHEVILLE, NC
Ellen O'Grady will speak about her
expcnenccs among Palestinians and lsrnclis during ten
months spent on o Middle East Witness delegauon.
Unitarian Universnlist Church, 2 pm, sponsored by
Rural Souihem Voice for Peace. For more info,
contact RSVP: 1898 Hannah Branch Road;
Burn.svdle, NC 28714. (704) 675-5933.
OCTOBER
Ongomg CHER OKEE, NC
Exhibit: "Coowccskoowcc (Chief John
Ross)" Cherokee Heritage Museum ond Gallery. Sec
"Ongoing" • Sept
1-5
CII EROKEE,
Cherokee Fall Festival 31 the Ceremonial
Grounds. Traditional dancing and costumes. dunce
competitions, weapons dcmonsu:uions. Chcrol.;cc
HcritJgC An Show running concurrently in the
Museum. For info. coll (704) 497 9195 or (800)
438-1601.
22
23
AUTUMN EQUINOX,
FULL MOON
4-6
JONESBORO, NC
l9ch Annual National Storytelling
Festival will feature yarn-spinners from all
over, including some of Appalachia's best.
For info, call the National Association for the
Preservation and Perpetuation of Storytelling
(NAPPS) at (615) 753-2171.
11-13
VALLEY HEAD, AL
Brooke Medicine Eagle at Hawk wind. (See
"Wcbworking" page.)
11-13
11,EW MARKET, TN
"Building Bridges 13c{woon Community o.nd
Educational lnstitulions" workshop. Designed to
show community activists how to make good use of
university and college resources. The Highlan~ r
Center. Sec 9/13-15.
I 1-20
HOT SPRI NGS, 1'C
"The Buddhist Prcccp1s for Daily Living"
silent rc1.rea1. guided by Cheri Huber. The 16
Bhodisatvn prcceplS as guidelines for deepening one's
spiritual practice. Pre-register: S325 includes vegan
meals and shared room . For information on 1hi5 and
other rc1rcat.s and workshops. contact Southern
Dharma Rc1rca1 Center: RI. I, Box 34-H; Hot
Springs, r-;c 28743. (704) 622-7112.
ASHEVILLE, 1'C
"The Solar Wisdom or the Incas· wilh
Willaru Chasqu1 from the Peruvian Andes. Gnosuc
wisdom of the central sun, imerplnnctary mission of
the E.T.'s, revolution in consciousness, universal
community, and the lnc:in calendar. 7:30 pm at
Jubilee, 45 Wall SL Free - love offerings accepted.
For more info. contact Valerie Naiman (704)
645-5110.
12
17-20 UNICOI STATE PARK, GA
25-29 ASHEVILLE, NC
"Kituwah" - an imenribal Native
American cultural celebration. Included will
be lifestyle ans demonstrations, competitive
dancing, juried fine arts show, traditional
crafts sale, and dramatic performances. All
events will be at the Asheville Civic Center.
Admission $2-7. For info, contact Kituwah,
46 Haywood St., Asheville, NC 28801.
(704) 252-3880.
HIGHLANDS, NC
WNC Alliance Annual Membership
Meeting al The Mountain. Open 10 the public.
Worlcshops, nature walks, lcgislntivc upda1e. Keynocc
speaker: James Blomquisl. head of the Public Londs
Program for the Siem Club. Workshops on
biOJcgions, mcdj:Juon, environmental effectiveness,
and lhe timber sale appeals. ConlJICt WNC Alliance:
B011 18087: A~heville. NC 28814. (704) 258-8737.
7
NEW MOON
10-13
NORRIS, TN
12th Annual Tennessee Fall Homecoming.
a cctebralion or lrlldmonal mountain cullure at the
Museum of Appalachia. Music, crafts,
demonstrations of rural life skills, in addition to the
Museum's regular cxhJbits. For info, call the
Museum of Appalachia at (615) 494-7680.
FnJI Ennhskills Workshop will offer
serious instruc1ion in the ans and lifeways of
indigenous people. Skills include making fire
by friction, plant identification, tanning
buckskin, stone and bone tools, stalking and
tracking, native drums and rattles.
Instructors: Darry Wood, Snow Bear, Scott
Jones. For info. contact Bob Slack, Jr.;
Unicoi State Park; Helen, GA 30545. (404)
878-2201.
18-20
27-29
ll-14
LIVINGSTON, TN
6th Annual Eastern Nonh American
Pennacuhurc Conference. Field day, nursery
tours, workshops: keyline, pennaculture and
spirituality, solar power, bioshelters, land
truSlS, more. Pre-register: Weekend - $50-75
(sliding scale), Field Day - $20 additional, to
Eanh Advocates; Rt 3, Box 624, Livingston,
TN 38570
SWANNANOA, NC
Dance, drumming, and teaching with
Brooke Medicine Eagle, healer and licensed counselor,
al the Earth Cen1er. S11ong emph3s1s oo women's
ways, but bolh men and women are welcome. Friday
night: $25. Weekend· SISO. See IWl l-13.
18-20
VALLEY HEAD, AL
"Women's Ceremonial Intensive" at
Hawkwind. (Sec "Webworking" p:1gc.)
Ta([, 1991
J
�SWAl'\ r-. ANOA, NC
"Rcncwmg Worship" Conference spon.sorcd
by Asheville Jubilee Community examinmg
Crcauon SpmlU3hLy through Lhc works of Ma11hew
Fo~. S250 1u11,on + S200 lodging. Jubilee: 46 W311
S1.: Asheville, NC 28801 (704) 252-5335.
NOVEl\IDER
21-25
23
F ULL MOON
NEW M ARK ET, T N
Appalachian Writers Workshop a1 1he
HighlMdet Center. Sec 9/13-15.
25-27
25-27
HI GHLANDS, NC
"Fall Landscape Workshop" with
photographer Sam Wang. Pre-register: $250 includes
lodging. For information about this and other
photography workshops, contact Appalachian
Environmental Ans Center; Box 580: Highlands, NC
2874 I. (704) 526-2602.
26
SWANNANOA, NC
Sweat lodge at th.: Earth Center Sec
10/11-13.
HALLOWE'l-:N (SAM ll AIN)
31
6
23
SWANNANOA. NC
Sweat lodge al the Earth Center. Sec
10/11-13.
NFW 1\100"1
7-9
G REENV ILL E, NC
6th Annu:il Altcma1ivc Farm Field Days.
Tours. seminars: aquaculture. markeung. compostmg,
cover crops, f>C$t mMagement, more. For info. write
Caroli no Farm Stewordsh1p A~sociation; Box 511;
Pittsboro. NC 27312 or call Jim Smith m Asheville
4.
at (704) 252-44 1
28-30
WAYNESV ILLE, NC
"Steps 10 Pc:icc" workshop with Sanderson
Beck. Inner ond outer pc:ice nnd the principles which
bring about peace. h3llllony, jusuce, and respect for
freedom. S60 includes vegetarian meals Md lodging.
For info on this and other program5, contact
Sul-Light Retreat Center; RI. I, Box 326;
Waynesville, NC 28786. (7~) 452-4569.
8-10
VA LLEY HEA D, AL
"A Weekend lnicns1vc on Lakota Ways• at
Howkwind. (Sec Wcbworking" page.)
9-10
SWANNANOA, NC
Dhyani Ywahoo 111 Lhc Eanh Ccmcr.
"Dhyani calls on u.~ 10 become Pcacckccpcr; in our
hearts and in the world." S200. Sec 10/11-13.
16-17
VA LLE Y II EAO, AL
Healing Arts Weekend al lillwkwind. (Sec
'Webworking" page.)
20-24
HOT SPRI NGS, NC
"Tam,ng the Monkey Mind" mcdit.ition
rctrc.it guided by Ven. Thubten Chodton, M ,\mericM
Tibetan BuddhlSI nun. Southern Dharma Retreat
Center. Prc-rcgi~tL-r: $170. Sec 10/11-20.
21
DECEMBER
5
NEW MOON
7-8
GREAT SMO KIF.S PARK
Winter llighcountry C.1mping. For info on
this and other field school comses. conlllct Smoky
Mounmin Field School: 600 Henley SL (Suite 105);
Univ. or TN; Knoxville, lN J7902. (615) 974-0150
or (800) 284-8885.
DO YOU ll'ANT YOUR IIAPPENINGS US-TED IN
HIE KATUMI EVENTS CALENDAR? listings arc
free. Mail tl~m to 1/rother 8/uir; JOO Webb Cove
Rd: A.fhtvilfe, NC 28804. l.isltngs for Issue 1133
must bt submilltd by Nov. 15.
FULL MOON
22-24
NF.W MARKET, TN
An11-Env1mnmcnt:il llaras.,mcm work.shop
at the fl1ghlandcr Center, Environmental ac1h·1sts
will learn how 10 dc0ccl harn,smcnt from the
polltic,1Vcorpor.i1e power st.nJCturc. Sec 9/13-15.
"The an!,.l°s oldest
.lnd l.ugcs1 natural
ioodsgnx.:,ry"
811/k l lcrbs, Spices, & Grains
Vitamins & Supplements
Y.'11eat, Salt & Yeast-Free Foods
Dniry S11bstit11trs
Hair & Skin Cart' Products
Beer & Wi11c Makiug Supplies
200 W. King St, Boonr, :-:c 2S607
(70-l) 26-1-5220
l)r4wing by Rob Me;s.,d,
rJ
tJf.u
~ Sand_y Mush
Herb N ursery
WH OLE FOODS
VITAMINS
ORGANI C PRODUCE
WREATHS • POTPOURRI
• HERBS • TOPIARY
Complete Herb Catalog - $4
Describes more thn11 800 pla11ts from
Aloe to Yarrow
160 Broadway
Asheville, North Carolina
Open 7 Days a Week
Monday - Friday 9 am - 8 pm
Saturday 9 am - 6:30 pm
Sunday 12 pm - 5 pm
Tal.t, 199 1
A.I.A., Resource Information Analysis
Neil Thomas and Andy Feinstein
3 05 Westover, Asheville, NC
(704) 252-6816
Rt 2, Surrett Cove Road
Leicester, North Carolina 28748
Pltone for appointment to visit
(704) 683-2014
�0
•bwo~ ~,! ~
We
'
a fee of $2 .50 (pre-paid) per enrry offifty
words or less.
Submit entries for Issue 1133 by Nov. I5,
1991 to: Rob Messick; Box 2601; Boone,
NC 28607. (704) 754-6097.
Tl-IE MOUNTAINS - arc calling me home. I'll be
there in Spring of 1992. Nuds: {I) a place 10 put
a tipior s111411 camper (nc:ir a wruer source). (2) a
babysiucr between home and Asheville or
Swannanoa (ttansfering 10 school lhete), and (3 J a
JOb. Skills: (I J Organic Gardener {2) Vegetnri.an
Cook ( 3) Herbal Prcparatioos. Contact me ac
Kathleen Ashley; 1302 Two NO<Ch Road #17:
Lcitingt011, SC 29072.
MUSIC BY BOB AVERY-GRUBELavailJlbleoo three
casseues.. Treasures iii the Stream and Circles
Returning are folk/roclc-jaiz, and a JCCcnt release of
original chants and songs, Light iii tht Wind. is a
cap~ll.a. Lyric sheets included.. Send SI0 for each
tape or$26 for all thrce 10 Bob Avery-Grubel: RL I,
Box 735; Floyd, VA 24091.
'69 FORD VAN, high·l0P, very good condition. $900.
Call (704) 488-9347 (doc10r's office - leave message).
Kllty StOkely.
HlGflLANDER CEN"leR • is a community-based
cducaLion:11 orgnni:wion whose purpose is to provide
space for people to lcam from e.ich Olhcr, and to
develc,pc solutions to environmental problems based
on their values, CJtpcricnces, and aspirations. They
also put out a quarterly ncwsteucrcalled llishlander
R1:por1s. For more infoml!UJOII contact Highlander
Centu. 1959 Highlnndcr Way; New Mank.ct, TN
37820 (615) 933-3443
RAW CHEMICAL-FREE HONEY • Tulip Poplar,
Sourwood, and Wild0owcr honey rrom the forests of
Pauiclc County, VA. No chemicals. no white sugar,
no heal ever. Sunincd through chccsccloth and p:ickcd
in glass. Limited qU31ltities. Call or wnte for prices
& availability. Wade B11tkholls • Bull Mountllin
Beekeepers: RD 2, Boit I 516; Stunrt. VA 24171
(703) 694-4571.
WISE WOMAN TRADmON. Fall RooLWOtk
Wed.end with Wh1tcwolf. November 8-10. For
women and men. Dig roots, mnke medicine, I.cam
Eanhwisc healing through Joumeymg, drumming,
and dreaming. Wann donn and hearty vcgclllrian
meals. One hour from Asheville. Donation SISO 100. some worlt exchange avnilablc. Wh11ewolf; PO
Box 576; Asheville. NC 28802.
LAND FOR SALE: 10 actc privlllC cove. Large organic
field. rustic: farmhouse with spring fed water nnd liOlar
symm. SITl411 solar ,1ruc:wre. SS0.000. Call (104)
649-9266 for Tom.
NATIVE AMERJCAN CEREMONIAL HERBS • we
offer a large variety of sages. IIWCCI grass. natural
resins, and everything ncccssary for smudging. Native
smoking mixtures, flute mu.,ic, pow-wow mpcs. and
ocn:monial songs. Essential oils. and mccnscs
speciflcally made for prayer. offering. and mcdiuilion.
For catalog call or write: Essencial Drcnms: Rt 3.
Box 285: Eagle Forlt, Hayesville, NC 2890-I (104)
389-9898.
Xatimfl Journot pt19c 34
PlEDMONT BIOREGIONAL INSTITUTE • For those
who live in the Piedmont area, there's a bioregional
effort well underway. Jom Us! We would npprecillle
any donation of time or money to help meet
operating expenses. For a gift of S2S.OO or more. we
will send you a copy of John Lawson's journal, A
New Vo.)12ge 10 Carolina. Also come find out about
the Lawson Pro.,ect. PB!; 412 WRoscmnry Street;
Chapel Hill, NC27516: Uwharria Province. (919)
942-2581.
BODY R11n-,1MS from Pl311Clllly Mothers· a
beautiful and paraclical calendar for women to ch:irl
their "moonthly" cycles. Send $3.00 plus S1.00
poSUlge 10: Planclllly Mothers Collcctivc(c/o Nancie
Yonker); 5231 Riverwood Avenue; Saraso111, Fl.
34231.
FAMILIES LEARNlNG TOGETHER·
Homeschooling families organization. Discuss
issues, give mutual support. shllre ideas and
resources, and gnther for family activities. Write
Doug Woodward; 68 Lakey Creek; Franklin, NC
28734 for infonnation.
LOCAL RECYCLING CO-OP • crunched by glass
price cuts! rr you have any interest in the recent cut in
glim prices by the Owens-Brockway Company, and
would hkc to help do something about the flawed
economics of recycling, or just shale information,
please write BretNelson; 1578 Bow Hill Road;
Christiansburg, VA 24073.
THE LOVING WELL COMPANY • is a group of
people wooong together to suppon and promote what
worb 111 health and education. We arc building a
communuy dcdicrucd to pence and 10 livmg in a
healthy relationship with one allOlher. For more
infonnauon write Naomi Ross; 1433 Woodland HIiis
Drive NE: AllanUI. GA 30324-4627.
"BLOW YOUR MlND" • with the celestial sootlung
music of "Medicine Wind" by George TOCtorClli. Also
c.xouc fine-tuned bamboo nutcs in many keys nnd
modes. For more information send LO'. George
Tortorelli; 86 NW 55th Street; Gainesville, Fl.
32601. (904} 373-1837
LAND FOR SALE • Magnificent view with small
house m beautiful Spring Creek. NC. Ten miles
south of Hot Springs. NC (o!T Route 209), and one
hour west of Asheville. S25.000 f01 I.Ind and house.
Perfect for the sctr sufficient life. CaU Landa Deyo at:
(704) 675-9575.
NATJVE AMERICAN Fl.UTE MUSIC· Richard
Roberts, a well lcnown west TN new age nutist (ab
Zero Ohms), is now 3V3il~blc an the Ea!i! TN/NC
area. For rclaitiog and uplifting pcrfOrmMCC$ or UIJJCS
conlllCC Richard Robcns; Box 821; Noms, TN 37&2g
(61S)494-8828orRL I.Box 136RD;Lamar,MS
3~2 (601) 252-4283.
WE NEED. three families to complete our five family
community/neighborhood. Private south facing cove
with streams, sprangs. and views 1n Weaverville. NC
area. You get 5 to 10 acres for your home nnd equal
intueSt in I 10 acres of common land. S2S,000 to
30.000 depending on house site. Call (704) 658-2676
ror more infonnntlon.
~~
,"l' ~
HAWKWIND
Eanh Renewal Cooperative - invitcs you to
pan.icipate ma season ofctnsscs and gruhcrlngs to
tnke pince a1 our lush, 70 acre wilderness rctm1L
Ccnttally locnlCd to Georgia and Tennessee in the
Northern Alabama Mountains, our campground and
focilitics arc ava.ilablc to members, public gnthcrings
and private organizational use. Monthly prog,ams
range from Organic G:u-de'1ing, Native and Eanh
Philosophies, IO the Environment, Healing
Programs, Self Reliance, Women m Transition and
much more. Safe Family Camping. Send SI.SO for
oewslctu:r ond schedule of events to: 1-!Qwkwind; PO
Box 11; Valley Head, AL 35989. (205) 635-6304
BROOKE MEDICINE EAGLE • join this very special
Elllthlceepcr, healer. and teaehcr who has dedicated her
life 10 the people. Raised on the Crow Rescvailon in
Montana, she is a licensed counselor, and has been a
moving force behind the movement to ruum 10 the
traditional ways of honoring the Earth. Broolce will
shatc with us her lmditions, songs. dance and
drumming as well as her strong insight into the
"women's ways.• October I l-13th, $160 for the
wcelccnd intensive. For reservations & details contact
Hawlcwind at (205) 635-6304 (evenings best).
A WEEKENDINTENSIVEONLAKOTA WAYS·
Morning Star and Gilbert Wallcing Bull provide
ttaditional Lakota ceremonies 10 their community.
They teach Lakota tradiuons: the ceremony oflhc
Stone People's lodge, the S:icred c:honupa , lhe vision
qllC:il and the Sun Dance prcpru-ation. November
8-I0th, $160 for ru11 weekend. includes Clll11ping.
Ceremonies open will\ no fee. ConUICt Hawlcwind at:
(205) 635-6304 (evenings bcsl).
WOMEN'S CEREMONIAL INTENSIVE· The
Hawkwoman Cucle mvi1.es you to gather for a
wcelcend of song, dance, drumming. and ritual
ceremony for purification and crcat.ion of cen:mooiru
Loots. Together we will explore the many roles of the
Earth Women, and the ways that ceremony can be
used in everyday living. October 18-20, camping fees
and o love offering to cover materials and teacher
costs. Contnct Hawkwind nc (205) 635-6304.
HEALING ARTS WEEKEND· Hawkwmd brings :i
scncs of nawnil hc;iling systems together. Joan
professional mass3ge therapists, herbal healers, body
workers :ind join m purificntion ntU31s to remove !he
dis~ and bring the body m10 b31ancc. No,-cmbcr
16-17, S80 for lhe whole ...,eekcnd. Conuict
Hawlcwmd ac (205) 635-6304 (evenings best).
NEW MOON & SOLSTICE GATHERINGS •
Hawkwmd honors the Earth People and !he Natural
Native Rituals of clc.insing and renewal. We come
togcll1cr in lodge ocrcmony, singing, drumming,
dancing, and sea:;onal mcd1ui11ons. Native philosophy
classc~ and women's circle meet on Sunday.
Novcmb,;r 9/10, December 7/8, December 21/22 Pot
luck meals, camping fees. :ind love offering IO
suppon resource ccmcr dcvclopcmcm. ConlllCt
HawkwinJ ac (205) 635-6304 (evenings best).
rnct, 1991
�l'cl \i~e -to \We in "
5ociet_-J that )sn· -t
aysf.,nct1ona1
BACK ISSUES OF KATUAH JOURNAL AVAILABLE
ISSUE TIIREE- SPRING 1984
Sustainable Agricuhure • Sunnowcrs • 1lumnn
Impact on the Forest - Childrcns' Educauon •
Veronica Nicholas: Woman in Politics - Little
People - Medicine Allies
ISSUE FOUR· SUMMER 1984
Water Drum • Water Quality - Kudzu - Solar Eclipse
• Clearcutting - Trout - Going to Water· Ram
Pumps. Microhydro - Poems: Bennie Lee Sinclair,
Jim Wayne Miller
ISSUE FIVE· FALL 1984
Harvest. Old Ways in Cherokee· Ginseng· Nuclear
Waste. Our Celtic Heritage - Bioregionalism: Past,
Present, and Future · John Wilnoty - Healing
D:lrlcncss • Politics or Participation
lSSUE SIX - WINTER 1984-85
Wmter Solstice Eanh Ceremony • Horscpasturca
River. Coming of tile Light· Log Cabin Root·
Mountain Agriculture: The Right Crop • William
Taylor • The Future or the Forest
ISSUE SEVEN· SPRING 1985
Sustainable Economics - Hot Springs • Worker
Ownership. The Great Economy· Self Help Credit
Union • Wild Turkey. Responsible Investing·
Working in the Web or Life
ISSUE EIGHT· SUMMER 1985
Celebration: A Way or Lire - K81uah 18.000 YCD.rS
Ago • Sacred Sues - Folk Ans in the Schools • Sun
Cycle/Moon Cycle· Poems: Hilda Downer _
Cherokee Heritage Ccntcr • Who Owns Appalachia?
ISSUE NINE · FALL 1985
The Waldee Forest • The Trees Speruc • Mlgral.ing
Forests • Horse Logging • Starting a Tree Crop •
Urban Trees· Acom Bread· Myth Time
ISSUE TEN - WINTER 1985-86
Kate Rogers • Cin:lcs or SlOlle - Internal
Mythmnking • Holistic Healing on Trial • Poems:
Sieve Knauth - Mythic Ploccs - The Uktcna's Tale CryslOI Magic - "Drc:imspcaking"
ISSUE THIRTEEN · FALL 1986
Center For Awakening - Eliulbcth Callari · A
Gentle Death • Hospice - Ernest Morgan • Dealing
Creatively with Death - Home Burial Box • The
Wake. The Raven Mocker - Woodslorc and
Wildwoods Wisdom • Good Medicine; The Sweat
ISSUE FOURTEEN· WINTER 1986·87
Lloyd Carl Owle - Boogcrs and Mummers· All
Species Day • Cabin Fever Univcrsi1y • Ilomelcss
in Kauiah • Homemade Hot Water· Stovcmnkcr's
Nrumtivc - Good Medicine: lntcr.,pccacs
Communication
ISSUE FIFTEEN • SPRING 1987
Coverlets • Woman Fores1cr • Susie McMahon:
Midwife - Ahemative Contraception • Bioscxuality •
Bioregionalism and Women· Good Medicine:
Mmriarchal Cuhure • Pearl
ISSUE SIXTEEN - SUMMER 1987
Helen Waite. Poem: Visions in a Garden - Vision
Quest. First Aow - lnitinuon - Leaming m the
Wilderness. Cherokee Challenge · "Valuing Trees"
ISSUE EIGHTEEN· WlNTER 1987-88
Vernacular An:hitccture - Dreams in Wood and Stone
. Mount.ain Home - Earth Energies - Eanh-Shchcred
Laving - Mcmbrone Houses · Brush Shelter·
Poems: October Dusk. Good Mcdicino: "Sheltcrff
ISSUE NINETEEN· SPR£NG 1988
Pcrclandra Garden. Spring Ton,cs • Blueberries Wildnower Gardens - Granny Herbalist • Aowcr
Essences . "The Origin or the Animals:" Story •
Good Medicine; "Power" • Be A Tree
ISSUE TWENTY· SUMMER 1988
Preserve Appalachian Wilderness - Highlands or
Roan • Cclo Community • Land Trust· Anhur
Morgan School - 1.oning Issue· "The Ridge" •
•
Farmers and the Farm Ball • Good Medicine: "Land
• Acid Rnin • Duke's Power Play - Cherokee
Microhydro Project
ISSUE TWENTY-TWO· WINTER 1988-89
GIObal Warming - Fire ThlS Time • Thomas Berry
on "Bioregions" - Earth Exercise· Kort Loy
McWhirtcr • An Abundance of Empuncss • LETS •
Chronicles or Floyd - Darry Wood • The Bear Clan
ISSUE 1WENTY-THREE • SPRING 1989
Pisgah Village • Planet An • Green City - Poplar
Appeal • "Clear Sky" • •A New Earth" - Black Swan
• Wild Lovely Day.f • Reviews: Sacred Land Sacrt!d
Su, Jee Age • Poem· "Sudden Tendrils"
Lodge
32
,
~
UA~OURNAL
PO Box 638 Leicester. NC Katuah Province 28748
For more info: call Rob Messick at (704) 754-6097
Regular Membership........ $10/yr.
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
Name
Address
Enclosed is $_ _".'""".'.'T":""'. ro give
this effort an extra boost
City
Ya!L, 199 1
State
Phone Number
Zip
I can be a local contact
person for my area
ISSUE TWENTY-FOUR • SUW.1ER 1989
Deep ListCning - Life in Atomic City· Direct
Acuon! - Tree or Peace - Community Building·
Pc:iccmakets - Ethnic Survival - Pairing Project·
"B:utlesong" • Growing Peace m Cultures - Review:
Tiu! Cha/iu and ihL Blade
lSSVE TWENTY-SIX • WINTER. 1989-90
Coming or Age in the Eco7.oic Era • Kids Saving
Rainforest • Kids Trcccycl mg Company • Connie,
Resoluuon. Developing the Creative Spirit· Birth
Power • Birth Bonding - The Magic or Puppetry •
Home Schooling - Naming Ceremony • Mother
Earth's Cl3S.$l'OOl!l - Gnrdcning for Children
ISSUE TWENTY ·SEVEN· SPRING, 1990
Transformauon. Healing Power· Pcoce 10 Their
Ashes. Healing in Katuah - Poem: "When Left 10
Grow". Poems: Stephen Wing - The Belly· Food
from the Ancient Forest
ISSUE TWENTY-EIGIIT • SUMMER 1990
Carrying Capacity - Setting Limits to Growth •
What is Overpopulation? • The Rood Gang • The
Highway to Nowhere - The 1·26 Project· "Caring
Capacity" • People and Habit.at - Design mg the
Whole Life Community • Steady State· Poems:
Will Ashe Bason • Tran$p0f!Crnativcs • Review:
Cohousing
ISSUE TWENTY·NINE • FAl.l./WlNTER 1990
From the Mount.ains 10 the Sea - Prolile of The
Little Tennessee River· Heodwatcrs Ecology· "It
All Comes Down to Water Quallty" - W:ucr Power.
Action for Aquatic Habitats - Dawn W:nchcrs • Good
Medicine: The Long Human Being • The North
Shore Rood - K:uuah Sells Out - Watershed Map of
the Kawah Provance
ISSUE THIRTY • SPRING I99 I
Economy/Eeology - Ways to a Regenerative
Economy • "Money as the Lowest Form or Wealth"
• Clarksville Mimcle - The Village· Food Movers·
Lifework. Good Medicine: "Village Economy··
Sheltoo Laurel • LETS
ISSUE THIRTY-ONE· SUMMER 1991
Dowsing • Responsibilities or Dowsing · Electrical
Life of the Enrth • Katuah and the Earth Gnd • Coll
of the Ancient Ones - Good Medicine: "On
Aggression" • Time to T:ike the Time to Take the
Time. Whole Science. Tuning In
Back Issues
Issue # __@ $2.50 = $._ __
Issue# _ _@ $2.50 = $._ __
Issue# _ _@ $2.50 = $._ __
Issue# _ _@ $2.50 = $._ __
Issue# __@ $2.50 = $._ __
postage paid $_ __
Complete Set
(3-10, 13-16, 18-20, 22-24, 26-31)
postage paid@ $50.00 =$_ __
:K.at ucih Journot. pa9e 35
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <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
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Acid Deposition
Agriculture
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/5ac6c68fc9a4ef339c7624f779acbcb4.pdf
d9ea21ad706d54448902d9872b20ba5c
PDF Text
Text
ISSUE 34 SPRING 1992
$2.00
�•·······.•.
..........
..............
\.
....
'····:
'•\
i
!
....../
_..i
...
;
.........
..···•·
....··
......··•··
.. ··~ ..... ;..-····
~UAlrljOURNAL
PO Box 638
Leicester, NC
Katuah Province 287 48
G}
C,
Q:-
,.·..··
..··.··
•'
.....·
Drawing by Rob Mcssiclc
Postage Paid
Bulk Mail
Permit #18
Leicester, NC
28748
¢
...
(\
Printed on recycled paper
ADDRESS CORRECTION REQUESTED
�Paradise Gardening....................
3
by Joe Hollis
Community Sponsored Agriculture..5
by Hugh love/
"lfYouDidn'tGrowlt... "...........
by Ralph Garrett
7
Eating Close to Home.................
by Peter Bane
9
Silas McDowell's Vision............
by Perry Eury
11
Poems..................................
by Allison C. Surherland
12
Native Foods..........................
by Bear with Runs
13
Cover Crops..........................
by Mark Schonbeclr.
15
Plant For Tomorrow: Hemp........
by John Ingress
17
Katuah Cultivars......................
by Lee Barnes
18
Blowing in the Wind.................
by Charlotte Homsher
19
The Web of Life:
A Katuah Almanac...................
by Lee Barnes
and Rob Messick
20
Good Medicine.......................
22
Natural World News.................
24
"Whose Rules?"......................
by David Wheeler
26
Big fvy.................................
by Emmett Greendigger
and David Wheeler
27
Drumming.......... ..................
28
Saving Wild Seeds...................
by Lee Barnes
29
Resources.............................
31
Review:
"Apple Pie in Your Face" .............. 34
Webworking..........................
37
Events..................................
38
Sprl.nq , 1992
Sustainable Agriculture and Regional Diet
It is rrom the atoms of our bioregion's
soil, water and air that our cells are
constructed and renewed. Within many
unique webs of life, we become our physical
selves and thus must share responsibility for
our impact on the delicate systems which
allow us life.
Bioregions need to become more
self-sustaining, self-governing, and
self-healing. An imponant step in obt.aining
this goal is the development of regional
sustainable agriculture and greater utiliz.ation
of seasonal diet.
Agriculture must be more ecologically
sustainable and regionally specific, since each
bioregion is unique in its combination of
climate, soils, and adaptable plants for food,
fibers and fuels. Within each bioregion:
• Cultivaled crops should be
ecologically produced in harmony with the
Earth's gifts of sunshine, frost-free growing
season, am renewable cycles of soil fertility.
• Sustainable agriculture teehniques
must maximize soil regeneration and nutrition
produced per acre, rather than simply
maximizing yields.
• All materials and energies must be
more efficiently recycled within the biaregion
that produced them. We must blanket our
soils wilh greater gifts of cover-crops and
green manures .
• We must reduce our total dependency
on a dangerously narrow base of major food
crops and monoculture techniques, and
diversify our use of currently recognized and
potentially usable wild-food plants.
• Preservation of remaining genetic
diversity is critical to prevent the final loss of
irreplaceable gene combinations. We need 10
renew the use of genetically diverse,
open-pollinated seeds to retain variability in
our fields to insure protection from
catastrophic crop loss due to genetic
uniformity. Local seed-saving could allow
independence from extra-regional seed
sources.
• Most imponanlly, humans in each
bioregion must accept total responsibility for
their region's ecological health and
self-sufficiency in food production.
A regional diet should be nuaitious and
healthy; pleasant to eat; consumed more "in
sync" with regiona.V seasonal cycles of
production; and involve foods which can be
preserved using, low-technology food
preservation techniques, such as solar
drying, smoking, salt preservation and
pickling.
We need to review each region's
traditional diets, as guides to efficient,
non-destructive food production, and
carefully learn from each region's own
unique seasonal production of abundant
crops such as fruits (berries, etc.), nuts
(chestnuts, acoms,etc.), and wild seeds
(grains).
"Getting back to the garden," as Joe
Hollis tells us, will be no easy taSk.. We must
embra.ce the best featureS of current and
developing techniques and philosophies for a
sustainable future.
In this issue, we address the potential
for regional, sustainable agriculture and
regional diet by reviewing Katuah's historical
foods and agricultural cycles. We explore
new ideas for food production and marketing
systems, and provide some specific
information on wild plant seed-saving,
recommended vegetable varieties, and cover
crops.
We hope this issue will "seed" further
investigations into sustainable agriculture,
regional autonomy, and self-healing. We are
what we eat, and are ultimately responsible
for the heallh of ourselves and "all our
relations."
May we be more receptive to our
planet's council, and our mutual future.
Dr""'Ul8 by Pcgi
- Lee Barnes
�~JAH JOURNAL
EDITORIAL SLASH:
Maria Abbruzzi
Lee Barnes
Chris Davis
Charlone Homsher
John Ingress
James Rhea
Susan Adam
Heather Blair
Emmen Grecndigger
Jim Houser
Rob Messick
David Wheeler
EDITORIAL ASSISTANCE:
Sherman Bamford
Jesse Jones
Bill Melanson
Pegi
Breeze Bums
Richard Lowenthal
Mamie Muller
Donna Stringer
Thanks 10 Celo Community and RSVP for hosting Xa,uah lhis time.
Special thanks to l<Alherme Adam and Staff of ATIRA
COVER: by Rhea Rose Ormond
STATEMENT OF PURPOSE
PUBLISHED BY: Karuah Journal
Here,
in the Katuah Province
of these ancient Appalachian mountains
where once the Cherokee Nation lived in freedom
between the Tennessee River Valley and the Eastern Piedmont
between the Valley of the Roanoke and the Southern Plain
on this Turtle lsland continent of Mother Ela, the Eanh
PRTNTED BY: The Waynesville Mouniaineer Press
EDITORIAL OFFICE THIS ISSUE: Billy Home and Gardens.
WRITE US AT: Kaniah Journal
Asheville
Box 638; Leicester, NC; Kaniah Province 28748
TELEPHONE:
(704) 754-6097
Diversity is an imponant clement of bioregional ecology, both narural
and social. In accord with this principle Katuah Journal tries to serve a.s n
forum for lhe discussion of regional issues. Signed articles e.xpress only the
opinion of lhe authors and are no, necessarily the opinions of the Katunh
Journal editors or staff.
The Internal Revenue Service has declared Ka1uoh Journal a non-profit
orgnnization under section 501 (cX3) of the Internal Revenue Code. All
contributions to Ka1uah Journal are deductible from ))Cl'SOlllll income c.ax.
Articles appearing in Katuah Journal may be reprinted in other
publications with permission from the Katuoh Journal stnlT. Contact the
journal in writing or call (704) 754-6097.
tNVOCATLON
The Greatest Friend I have in life
Has brought me here to dwell
Awhile among these green, green hills
And by the watery well.
The water from that wondrous well
Has made my eyes to see
And loosed my tongue to sing with joy
That such a Friend could be.
Here,
In this place we dedicate ourselves to remembering our deep
connection to the spirit of the land.
We bring lhis connection into the being and the doing of
our daily lives
When the land speaks, we listen and we act
We tune our lives to the changes, to the seasons
We respect the limits of the land
We preserve, defend, and restore the land
We give thanks for all that is good
Harmony with 1he land is no longer an ideal; it is an imperative.
The land is a living being. She is sacred.
As 1he land lives, so do we.
As the spirit of the land is diminished,
our spirits are diminished as welL
Kacuah Journal sends a voice...
with articles, stories, poems, and anwork
we speak 10 the spirit of all the living, breathing
inhabitants of these mountains
in hopes that we, the human beings,
may find our place in this Great Life.
The Edit.ors
j
• The Incredible String BQ/ld
Bonier by Jason Tueller
KATUAH JOURNAL wanrs to communicate your rhoug/,rs and
feelings to the other people in the bioregional province. Send
them t.o us as leuers,poems, stories, articles, drawings, or
photographs, etc. Please send your coruributions to us at:
Karuah Journal; P. 0. Box 638; Leicester, NC; Katua/1 Province
28748.
OUR NEXT ISSUE will be involved with the continually
controversial topic of Councils, and how to create more viable
methods of decision-making in the future. Possible topics
include: Native American sovereignty, the State of Franklin,
JCQtuah Journat page 2
Town Meetings, Council of All Beings, Regional Rainbow
Gatherings, Grassroots Groups, Conflict Resolution, and more?
Submit all material by April 30th, 1992.
THE FALL, 1992 ISSUE will be about the role of wood in
the life of the mountains. Please send articles evaluating the
present timber industry, logging stories, and visions of ecological
and sustainable ways to cut and use wood. Please also send
pictures and drawings of wood and woodworkers. Deadline is
July 30, 1992.
Spri.ng, l 992
�PARADISE GARDENING
by Joe Hollis
W c wam 10 save the world, and we
want 10 save ourselves. It's the same thing.
The problems confronting us arc enormous
and at every level: personal, social, planetary.
l will spare you a list. My aim is 10 suggest
that they are all symptoms of one problem,
and to propose a solution.
The problem: 10 find a way to live on
Earth which promotes our health and
happiness, conducive to the full development
of our innate potential, and, a1 the same time,
is "democratic," that is, available to all, not
using more than our share, and harmonious
with the biosphere's evident drive toward
increasing diversity, complexity, and
stability.
Our world is being destroyed, in the
final analysis, by an extremely misguided
notion of what constitutes a successful
human life. Materialism is running mmpant
and WILL CONSUME EVERY11iING,
because its hunger will never be sated by its
consumption. Human life has become a
cancer on the planet, gobbling up all the
flows of matter and energy, poisoning them
with our waste. What can stop this monster?
Nothing. Just lhis: walk away from iL
It is time, indeed time is running out, to
abandon the entire edifice of "civilization/the
State/ the Economy" and walk (don't run!) to
a bener place: home, to Paradise.
J
•••
1) Paradfae is, first of all, a garden. A
garden in which everything we need is there
for the taking.
2) And Paradise Gardening is a way or
life which serves to maintain the garden, and
is in turn maintained by it. Ecologist Eugene
Odum calls this being the 'ecosystem
manager:' "an organism that utilizes a small
frac tion of the total energy budget and in
return provides a service which aids the
system in its funclion and continued
survival." (This concept "illustrates the ideal
which man should imitate in his auempts 10
manage a natural ecosystem.") Genesis, with
the characteristic compression of myth, says
we were put into the garden "10 dress it and
keep it." Same thing.
3) Parndise Gardening is not work.
Work is a subjective concept: one person's
play may be another person's work. h has
nothing to do with effon: tennis, for
example, is usually "play" (unless you're a
"pro"), sitting at a computer terminal is
frequently "work." Work is whatever you are
doing when you'd rather be doing something
else. Paradise Gardening is "not work" in the
same sense that what a bear does all day is
"not work." This distinction is the same as
that which the Taoists make between "doing"
and "not-doing." Genesis refers to the same
matter in saying that only outside the garden
do we have 10 earn our living "by the sweat
of our brow."
4) Paradise Gardening is not
agriculture. From chemical to organic
sprLr19, t992
agriculture is a step in the right direction, but
only the first step. Agriculrure itself is, after
alI, half of the one-two punch that knocked
us out of Paradise in the first place. Good
farmers, to be sure, love nature; but they love
her in the context of plowing her up every
year and deciding what to grow next. Our
addiction 10 annual species and disturbed
habitats has put us at odds with the main
thrust of the biosphere (and with ourselves).
Oh, Eanlt is patient and Earth is old
And a mother of Gods, but he breaks lier,
To-ing.fro-ing, wit!, tlte plow teams going,
Tearing the soil of her, year by year
Sophocles, Antigone
Every spring, nature begins again 10
clothe the Earth in beauty. It is the process of
succession, the initial strands of the intricate
web, the rebirth of the Tree of Life. And
every autumn we scrape it off, rake it into
barns, take it to market: we increase human
diversity and complexity (butcher, baker,
candlestick-maker ...) by appropriating to
ourselves processes which are meant to
benefit all
•••
Drawina by Rob Messick
Paradise is a habitat and a niche. Mircca
Eliade refers to the universal "yearning for
Paradise": Memories coded into our genes of
our place, our fit. How, after all, does a bird,
for example, select a place to build a nes1? So
many factors to consider (and such a small
brain!). It simply picks the most beautiful
spot available. It was born with a "template"
of paradise.
Concerning this the Book ofOdes
says, "The twittering yellow bird, the bright
silky warbler, comes to its rest in the hollow
corner of the hill." and Confucius commented
"Comes to rest, alights, knows what its rest
is, what its ease is. Is man, for all his wit,
less wise than this bird of yellow plumage
that he should no, know his resting place or
fix the point of his aim?"
Like any other creature, we are our
niche. By our physiology and behavioral
programming we arc born to live a ccnain
kind of life. Paradise is our birthright and our
duty,
Now, instead, we take up a niche in
civilization. The premise of civilization is that
if everyone is a less than complete human
being (''1'11 be the brains, you be the back"),
ii will be beuer for all of us. This insulting
premise has guided us for so long that many
of us are unaware of an alternative. We
(cnnunucd on next page)
Xotl'.wf, )ourlfflt pcu_,e 3
�(COlllinucd from page 3)
equate "making a living" with "making
money." Thus we spend the best hours of
our lives pursuing our careers, being pan of
the cancer.
But everything needful to be
completely human is available to us close by
in our environment - the garden and the
ocighborhod. We can rely on the truth of this
because "human-ncss" is a creation of the
environment, the most recent manifestation of
a coevolution between our genes and all the
other genes in the world that has been going
on since the beginning of life on eanh. Much
chancier is the possibility that everything we
need to be completely human is available to
us in the city, or through money.
population level, live and coexist as foragers
(ecosystem managers)? "Caught in the devil's
bargain " how can we "get ourselves back to
the garden"? (Joni Mitchell, "Woods1ock")
The strategy here proposed, Paradise
Gardening, may be described as :'in1ensified
foraging." David Harris, in a scnes of
papers has explored "alternative pathways to
agricul'ture." Particular!~ valuable is ~s .
distinction between "agncultural mampulaaon
and transfonnatfon ... agricultural utilization
•••
The last time we lived in paradise it was
as "foragers": hunters and gatherers,
omnivorous, opponunistic exploiters of a
variety of environments. Specialists, not of
disturbance but of diversity.
This lifestyle has attracted much
attention recently (at the very time that the last
vestiges of it~ being eradicated). Toe view
that foraging is an adaptation superior to
agriculture is now well established in
academia and the same theme appears in
popular literature (e.g. Bruce Chatwin, Tl~
Song/Ines and Vargas Llosa, The Storyteller,
both inspiring).
A revolution in the study of the human
niche was prompted by the realization that
foragers, far from living on the brink of
starvation, as previously imagined, actually
had more leisure than anyone else since (Lee
and deVore, Man the Hunter).
Boserup (The Conditions ofAgricultural Growth) suggests that there have
never been any "agricultural revolutions," in
the sense of a sudden invention of a great
new way 10 produce food; but rather that
increases in food production always come at
the cost of even greater increases in labor (or
fossil fuel) input, that the techniques were
always well known to the producers, but
resisted until finally demanded by rising
population (or the demands of the upper
classes for a surplus, a 'cash crop').
"Agriculture permits denser food
growth supponing denser population and
larger social units but at the cost of reduced
dietary quality [less diversity to choose
from), reduced reliability of harvest [eggs in
less baskets], and equal or probably greater
labor per unit of food ... agricuhure is not a
difficult concept but one readily available to
hunting and gathering groups ... " (Mark
Cohen, The Food Crisis in Prehistory).
Agriculture, in rum, allowed population
to expand more rapidly. Any attempt to live a
foraging life in the modem world would
seem to be onJy an interesting but ultimately
imlcvant exercise of the "historic village"
variety. That "there is no going back" is
merely a truism. What those who recite it
mean to say is that there is no changing
direction, progress can be only a straight line
- from an original home in natw-c 10 a world
eventually completely human, domesticated,
fanned.
At this point, I would rephrase the
"problem" with which this essay began: How
can we, with our contemporary tastes and
Xatuafl Jou~ P~. 4
"better" future. "No act is good unless its
goodness is seen in the innnediacy of the act.
An act which justifies itself by appealing to a
later good ... all appeals to reason,
expediency, and necessity, are appeals to the
very forces that wreck all ideals. One must
have courage and be willing to take risks."
(William Thompson, Evil and World Order)
Ecology teaches that a "pioneer"
(disturbed) environment favors life forms that
are fast-growing but shon lived,
wide-spreading, ''greedy" - designed 10
capture the maximum of sunlight and
unoccupied soil. But eventually they are
succeeded by the trees, which, because they
invest energy in making wood, grow more
slowly at first, but are more stable,
longer-lived, and finally faster growing,
more influential, the "dominant species,"
towering above.
We have spread ourselves over the
Eanh, and used or burned just about
everything that is easy to get The age of the
greedy ones draws to a close. (They don't
know it yet.) At last, we may hope, the
'competitive advantage' passes to the
practitioners of permanence, rootedness,
slow growth and steady accumulation, the
vertical expansion of the human spirit into
realms unchanecl, or long forgotten. A tree
derives its satisfaction from the view
achieved.
•••
may - and, if sufficiently intensive, usually
does - lead to the IJ'llnsformation of a natural
into a largely artificial ecosystem: lhe
replacement of a tropical forest by plantation,
of temperate woodland by whcatfields ...
But agriculture may also proceed by a
process of manipulation which involves the
alteration of selected components of the
natural system rather than its wholesale
replacement - a method of cultivation which
involves substituting certain preferred
domesticated species for wild species in
equivalent ecological niches and so simulates
1he structure and functional dynamics of the
natural ecosystem."
Harris has recently edited a collection of
papers (From Foraging to Fanning) which
further explores the emerging realization that
many "non-agricultural" peoples were in fact
engaged in intensive and sophisticated plant
exploitation, previously unrecognized
because their plant management practices did
not fit our idea of agricuhure.
•••
Our goal is to "naturalize" ourselves
in lhe environment. This will involve
changing ourselves and changing the
environment: convergence toward "lit"
Perfect fit means the free and easy flowing of
matter and energy between ourselves and our
environment: life lived as a complete gift from the garden to us, from us to the garden.
But that is in the future; what we need
now is a process, leading to that goal, which
is justified on its own terms. Focus on the
ideal Paradise Garden wilJ tempt us to ta.Ice
shoncuts, perpetuating the same old panem
of selling out the present for some imagined
The process of Paradise Gardening
involves:
- Extricating our life-support system
from civilization/the Economy (bluntly,
money), and reattaching it to the natural
world of garden and neighborhood. This will
be a gradual process requiring a real analysis
of our needs and expenditures.
Thus, for example, cars and gasoline
arc nor needs but only the means to the
satisfaction of needs. The solution is not
gasohol but reducing the reason for travelling
(usually the getting and spending of money).
Concerning this the TM Te Ching says, 'The
country over the border might be so near that
one could hear the cocks crowing and the
dogs barking in it, but the people would .
grow old and die without ever once troubhng
to go there." (sec Joseph Needham, Science
and Civilization in China, vol. D, ch. 80) for
a discussion of ''the political program of the
Taoists: the return to cooperative
primitivity. ")
The key 10 the self-justifying nature of
the process is this: things made or done .by
professionals or machines may be technically
superior to one's own efforts, but are
generally lacking in a quality which,
following Carlos Castenada, I will call
"hean.
0
Satisfaction from things bought usually
peaks at the moment of purchase and declines
rapidly. Needs which a.re met by the
interaction of ourselves and nature are more
deeply mer.. and there are wonderful surprises
along the way. The truth of this will be
evident to anyone who has ever made
anything "from scratch." What seldom occurs
to us (someone doesn't want it to occur to us)
is that an entire life can be constructed on 1h1s
basis.
(c:on11nuod on page J2)
Drawing by Mkhacl Thompson
SprLt1-9, !9!12
�.,,..
.
..
It ,
•
'
#
'
••••••
,
''•
,.,.
COMMUNITY SPONSORED AGRICULTURE
As lhe end of the century nears,
several things must be faced. Tho food
supply is not only tainted. it is devitaliz.ed. In
particular, foods lack nourishment for
integrity, uprightness and willingness. These
qualities depend upon individual attitudes,
but they require nutritional support
Things could get worse, and probably
they will. But, here and there people are
looking at their options and choosing 10 make
a difference. They want to suppon endeavors
that remedy the problems caused by lhe
bigger-is-better mindset. One of the worst
concerns is the loss of more than seventy
percent of the world's topsoil in the last
hundred and fifty years. Instinctively people
sense a need to encourage sound agriculture.
At the same time they want 10 buy food that
not only is free of pollution, but has an inner,
vital impulse toward life. The..-.e and related
faclOI'S motivate a trend toward agriculturally
based producer/consumer communities that
regenerate the land which feeds them.
The acronym CSA stands for
Consumer Supported Agriculture,
Community Sponsored Agriculture, or
Community Supponed Agriculture,
depending on whom you are talking 10. In all
cases it indicates a vertically integrated
agricultural operation.
However it may be done, the CSA
group provides what is necessary to grow
their food. Fortunately, not everyone has the
same things 10 contribute. Usually fanners
who can work the land successfully are in the
shortest supply. But, from these farmers'
points of view, consumers are in shon
supply <>r laborers are hard 10 find at crucial
times. The CSA is not functional until
farmer, farmland, labor, operating capital and
consumers arc lined up in cooperation.
CSA fanns vary. Some are located in or
near metropolitan areas where consumer
interest is high. Olhers involve more distance
between the land and consumers. Many sell
"shares" in advance of their year's
production. Others require an advance
deposit, refundable in everything from
produce, canned goods, eggs, honey and
cheese, to meat, flowers, herbs, firewood or
wool. Tn some cases consumers come 10 the
farm to get their food. In others, weekly
deliveries to distribution points may be
necessary. One CSA may have monthly
potluck dinners, developing strong core
groups and dividing up tasks between
mothers, accountants, farm apprentices,
lawyers, fixers, and fanners; while others
may be seat-of-the-pants operations stripped
to the bare essentials.
CSA's have several things in common.
[n one way or another they all encourage
farmers and consumers 10 understand and
suppon each other. They enable participants
to invest their resources in the land and ilS
beuennenL 1be means of production belongs
to both producers and consumer.;, as they
contribute skill, labor and capital, and take
responsibility for leaving the land better off
for their use of it. Nevenheless, in some
cases the land is owned privately while in
Spnnq, l992
by Hugh Lovel
others the CSA is organized as a cooperative,
a land trust or a research and training
institute.
Besides nutritious food and a healthier
environment there are many subsidiary
benefil!i. By having the moral and financial
expenses. In 1985 I was laid off as a bridge
carpenter in Atlanta, and in 19861 tried to
farm full time, selling produce to stores and
in pl!lking lolS. It was hardly a way 10 make
ends meet. I knew there had to be a better
way. The Biodynamic Association quarterly,
support of a community, the farmer has
backing for experimentation. Members may
want exotic items like Chinese cabbage,
Annenian cucumbers. Roquefon cheese or
Louisiana hot sauce, and the fanner has 10
learn how to produce these items.
The CSA can also be an educational
opportunity for young adults interested in
becoming farmers. By apprenticing on a CSA
farm they experience growing and preparing
a wide variety of products. Moreover,
members and their children learn how their
food is produced, and there .ue therapeutic
benefits in this especially for those growing
or convalescing. Lastly, the farm is a haven
from the vicissitudes of city life. Conceivably
it will provide alternatives 10 employment in
economic hard times.
The idea h that consumers support the
farm and the farm supports the consumers.
Biodynamics, ran an anicle on CSA's. I
drew up a prospectus with a copy of the
ruticle and distributed it to a few people in the
Atlanta area. They told friends, and for the
first season l had twenty-eight members sign
up.
r did not want to promise 100 much, so
I only offered breads, honey. pollen, eggs,
yogurt. and vegetables in season. I asked for
$100 deposits, refundnble in groceries. This
money got me through February, March, and
April when I planted but had nothing 10 sen.
A1 the end of April I had my first
delivery of spinach, lettuce, and seasonal
herbs. The season went on to green onions,
garlic, English and sugar snap peas, yellow
onions, potatoes, cabbage, beans, com,
summer squash, tomatoes, okra, beets,
collards, leeks, winter squash, turnips and
Chinese radishes. The garden was finished
by mid-November, though I made one last
delivery of pork after Thanksgiving.
Because che fann, Union Agricultural
lnsutute, Blairsville, Georgia, was 125 miles
from Atlanta, I made a Saturday run 10 three
Since the only CSA I can re.tlly
describe is the one I founded, I should tell
how it was set up.
During the 1980s I directed a fledgling
founccn acre biodynamic research and
training farm, working off the farm to pay
(QOl\linued on nut page)
Drawing by Pcgi
X.awah Journot pc:a(Je 5
�(OOlllinuod &om pegoS)
drop-<>ff points. Members received a weekly
newsletter and order fonn that 100k me rwo
hours a week at the typewriter and copy
machine. Bookkeeping was on index cards
with names, addresses, dates, and sums.
Mostly I concentrated on running 1he fann,
picking the number one vegetables, recycling
the residual vegetation through forty
chickens., twenty rabbits, and 1wo pigs for
fertilizer, and n:planting with the next crop in
the rotation. Although I kept bees, the honey
and millc for yogun came from nearby farms.
1brought in organica!Jy grown wheat and rye
for bread.
Out of26 weekly deliveries, I counted
on members to order at leas1 half the time
with average orders of twenty dollars, a
gross of $7,280. I believe I took in a littJe
more than that, but my bookkeeping did not
prove it. J realize lhis may not seem like
much, but my expenses were low enough 10
make ends meet All I had was the land and a
small pic_!cup truck, rototiller. lawnmower.
scythe, pitchfork, axe, scuffle hoe, claw
cuJtivator, wheel hoe, push planter, and
seeds bred for response 10 my methods. It
was a start.
Consumer int.crest was strong simply
from word of mouth. I could expand, but a
larger investment was required. The fann
needed woods, barns, fences, greenhouses.
pastures, orehards, and fields all in good
measure. none at the expense of the others. I
did not have to hurry things. The land
consisted of mixed forest slopes and
bottomland with good water bur not
especially good sun. There was plenty of
brush clearing, rock picking and hay planting
to be done. And there were only three or four
acres that could be added to the truck garden
no mancr how I adapted 10 having more help
and machinery.
At my organii.ationaJ meetings in
February and Man:h of 1988 I asked for a
S33 membership fee as a capital invesuncn1 in
the fann, plus the hundred dollar deposit.
Again bookkeeping was only sufficient to
show how much was paid and how much
was delivered. Picking, bnlcing, and packing
orders were changed from Fridays 10
Saturdays, and deliveries were changed to
Sundays. This allowed members 10 visit the
farm and panicipa1e in picking on Saturdays,
while I caught the least city traffic on
Sundays and still picked up organic grains
and supplies for the farm
An apprentice, Matthew Persico, cut
intensive beds into three acres of sod with the
rototiUcr. We planted a fourth of it in
potatoes, for which we had compost In the
rest we inu:rplanted com with soybeans for a
modest fodder crop. We built a smaJI barn
with three sta!Js, hay storage, and an
apprentice's apartment. I bought two calves
to raise in the small barn yard, and phased
out rabbits since the cows made more
compost and were easier to feed on a large
scale.
For fcrtiliu:r I brought in hay, com,
and soy meal for the animaJs while J cleared
~ I _pastures, arch~. and hay fields. The
m~bon was to achieve self-sufficiency,
WJth the £arm producing its own feeds,
s~, and ttansplants, breeding its own
livestock:, and producing its own compost
Starting its fifth year in 1992, this
Xatiloh Jouf'nQ( PQ«Je 6
CSA, UAI Coop, can service 80 households.
We have a reconditioned 35 year old tractor,
three or four apprentices, six aCICs of row
crops, cheesemaking, three bovines, eigh1y
chicke_ns, two pigs, and a smaJI transplant
operanon.
. O_u1side_ of i1s soil: the farm is 001 ye1 a
capuaJ mtenswe operauon, despite a $16,000
gross in 1991. Dynamics and momentum arc
a large part of the operation. Herc are some
derails:
Peas must be planted as early as
possible. In Union County, Georgia 1hat is
lat~ February or early March. Lenuce,
spmach, and onions may aJso be planted
from early March on. Lettuce, cabbage and
collards should be planted under row
coverings for transplanting as it warms up.
The early plantings are better able to stay
ahead of the weeds, though frequent
cultivation - weather pennitting - is advisable.
It helps considerably to have pennanent sod
around cultivated beds.
In winter and early spring the cows are
eating hay in the barn and every so often it
can be mucked out to make a compost pile.
With spring warmth, the rye and clover
covers on the beds shoot up and are cut for
fresh feed or for hay. The stubble is
cultivated two or three times over a three
week period, so that it is digested and mellow
before planting.
. I set out my cabbages and potatoes in
Apnl; followed by com, beans, and cucurbits
in May; and tomatoes, peppers and okra in
June. Garlic is planted early the preceding
October, so that it and yellow onions are
harvested in June and followed with bush
beans. Crops like spinach, lettuce, com and
beans can be staggered to produce a moderate
but steady flow of each vegetable, extending
the season. Compost is given especially to
the greens, while root crops like carrots,
radishes, and turnips do much better
following behind without compost.
Since my grassy borders around beds
an: level with the beds, both borders and
beds can be mowed simultaneously for the
cows, pigs or chickens. In May 1here is so
much to cut that haystacks must be made, 10
be fed in the winter when all the summer's
com stover is gone.
During the growing season the chickens
are fenced in a long, hillside coop containing
a thick stand of bamboo and a nesting house.
At the top of 1he coop, sawmill bark,
sprin.kJed with dust from the locaJ granite
quarry, is added for bedding. My
lawnmower has a rear bagging feature, and
every day I give the chickens a heaping
wheelbarrow load of grass, clover, and herb
clippings from around the beds, which I
mow on a monthly schedule. This keeps the
egg yolks yellow while adding to the deep
litter in the coop. Every so often this is made
into a compost pile.
I use a biodynnmic planting calendar for
working crops according to 1heir root, fruit,
flower, or leaf characteristics. For example,
while potatoes are actually a swollen stem
formation, they are plamed as though they
were roots because the roo1-like characteristic
is being emphasized. Likewise, cauliflower
and broccoli, although 1hey an: flowers, are
plan1cd as leaf crops because they have to be
held back to 1he leafy stage of development.
They an: eaten only as buds, not flowers.
l also apply biodynamic preparations,
which have profound nutritionaJ significance.
And I grow speciaJ crops that do not
contribute income but contribute to the overall
balance and heaJth of the farm. Finally. I
avoid faulty practices. Planting the whole
fann in cucumbers or semng off all the
compost, 1 would never do.
One of the goals of crop rotation is to
allow for a healthy nitrogen cycle while
cropping. Compost is given liberally to leafy
crops that need plenty of nitrogen, such as
lettuce, spinach, cabbage, and collards. It
may be given more sparingly to fruiting crops
which follow the greens, such as com,
squash, tomatoes, and okra. It is withheld
entirely from the roots, such as carrots,
radishes, and turnips, which follow the
fruits. Then I plan1 legumes such as beans,
peas and lentils to draw in new nitrogen and
produce rich compost as their vines are
digested by the farm animals. Then the cycle
begins again wi1h compost to the greens.
Another goal of crop rotation is 10 vary
as much as possible the kinds of plan1s
grown. Thus it may be a good idea to follow
lettuce with carrots, or collards with onions,
but it is a bad idea 10 follow le1wce with
spinach or carrots with parsnips.
There is aJso interplanting. Planting
com with soybeans, spinach wi1h garlic,
tomatoes with sweet basil, dill with cabbages
su_mmer squash with popcorn, and pumpkins
with field com, makes for a lively variety.
Nature has ways to create abundance.
Perhaps most imponantJy, the
pennanent grass and clover walking strips
between and around the beds keep the soil
fauna heaJthy and erosion to 1he minimum
regartlless of the weather. We need to think
abou1 these things.
Not so long ago all farms produced
food out of soil, water, air, and warmth
because there was life. Nature charged
nothing for her pan.
Orawu,g by Rob Mcuid<
(continued on p. 32)
Sprl.mj, 1992
�"IF YOU DIDN'T GROW IT,
YOU DIDN'T EAT IT"
Food Production on a Self-Sufficient Mountain Homestead
as told by Ralph Garrett
Way back when Twas a boy, I lived at
my grandma's and grandpa's up above the
Lown of Sylva in Jackson County, NC. My
grandpa was a farmer and a brick mason, and
he also made bricks.
I grew up during the Depression. IL was
a little worse than it is right now, but it's
going 10 get worser than this, I'm afraid.
My grandpa and grandma owned about
three and one-half acres around their house,
but we tended a 12 or 15 acre bottom that
was up in Addie where the band mill is now.
We also planted 10 or 12 acres up on Fisher
Creek in com and different things. It was
about 25 or 30 acres all told. We grew
enough for everybody in our family, some 10
sell besides, and enough 10 feed the animals,
too.
We raised cows, chickens, and pigs to
eat, and we had horses, mules, and oxen 10
help us with the work. With them we plowed
and planted com, beans, field peas, Irish
'taters, sweet 'taters, sorghum for molasses,
and all different kinds of cornfield crops.
And grains. We'd sow a great big thing of
wheal for our flour, as well as winter oais 10
feed the horses while we were workin' 'em
in the summer time.
Then in the garden we had carrots.
radishes, parsnips, rumips, and different
kinds of greens - leuuce, onions, collard
greens, and all those.
We also had peach u-ees. I got a
whuppin' many a time for getting in the Blue
Goose peaches - big, fine, pretty peaches.
They'd get to tumin' a little bit, and us liule
boys, we'd slip around and try 10 get us one.
J remember how we used to eat. The
usual thing of a morning when we got up,
we'd have side beef or ham - fried good and
brickle · brown-eye gravy, some eggs, and
some biscuits.
Some days we'd have homemade
applesauce for breakfasL We'd heat it up and
have some hot biscuits and butter, and put the
butter and some sugar in the fruit, and you
had a good break.fast.
We'd also cut com off the cob, and
have it fried with biscuits and homemnde
molasses. That's what we had a whole lot of
mornings.
Our big meal was at dinner time, 12
noon. Supper was the evening meal. Al
dinner we'd have cornbread, hog meat or
maybe beef stew with vegetables. You can
get beef stew now in a can in the store, but
we had big pois of it, homemade, with two
or three vegetables in it, and some vegetables
on the side, too. Or we'd have great big pots
of homemade vegetable soup. We'd make the
soup with okry (olcr.1), tomaters, beans, and
onions. We put every kind of vegetable in
there.
In the summerumc for supper we'd
usually have com on the cob, new 'taters,
green beans, cornbread, and biscuits.
Sometimes we'd eat supper without meal, but
Sprtng, 1992
usually we had meat at the table three times a
day, whether it was beef, pork, or chicken.
We didn't have desserts every meal,
like they want now. Dcssens came mostly on
Sunday or Saturday when there was family
coming. We'd have plain ca.Ices with
down there 10 get some flour, some salt,
sody (baking soda), balcing powder, coffee,
and sugar. We just bought small amounts of
sugar, until it come canning time. Then we
would buy whatevercanningjars and lids
that we needed and 50 and 100 pound bags
of sugar to put up jellies and jam. We
young'uns liked LO get old-time candy, like
wax candy, horehound candy, and all kinds
of stick candy at the store. But we never had
money to buy very much there.
A year on the farm went like this:
Winter was kinda slow. We'd be cutrin'
firewood, sittin' by the fire, and relax.in'.
DrawiJI& by J.,,.,. Rhea
applesauce spiced up and pu1 in between the
layers. They called that old-time fruit cake.
They'd pile four or five of them up in a
straight pack with the applesauce in between
each layer, then applesauce down over the;
top ofic. Now, that was a dessen! Today if
someone gets two layers of cake, they think
that that's 100 much, but we had.five layers
of cake! We ate what we wanted, because it
was simple.
Or maybe they'd make a cherry pie.
What they call a cherry pie now is just a little
ol' thing. What we called a cherry pie was a
big bread pan full of cherries with dough
through 'cm. They call 'em cobblers now,
but we called 'em cherry pie.
Grandma also used 10 make sweet
potato custards and sweet potato pie and put
sweetening on it - marshmallows or brown
sugar, good things like that.
If we didn't grow it, we didn't cat it.
That's right. There wasn't no supermarkets,
there was only an old country store. We'd go
We'd spend time a-shuckin' com and
thrashin' out the peas, Crowder peas and clay
peas, through the bad days.
We also had 10 get our harness and
equipment fixed up and in first-class shape.
We had to be ready. so that when the ground
got right we could go right to work.
We didn't use no fertilize (fertilizer).
We used compost, and we gathered that in
the winter, too. We'd clean out the horse
stalls and the cow stalls. We'd throw it in a
bin that was outside the winder (window),
and we'd mix leaves in with iL That would
cause it to heat in the bin. In the spring we
wouW haul out that compost. spread it on the
field, and plow it in. That enriched our land
and made our crops do better.
We staned plowtn' in February and
March, what we didn't already have plowed.
The first crop we put out was the
different kinds of greens - cabbage. collard
greens, you could do them early. Usually,
(canlinucd on nai pqe)
Xatuah Journal POCJI'- 7
�(cullinucd from page 7)
people around here would sow a bed of
turnips or rutabagas, too.
Irish pouuoes were planted next during
the dark of the moon in Man:h, and maybe
we'd put some green peas out in the garden.
Radishes, onions, and parsnips were early
crops, we could get an early start on them,
100.
We would s1an our own S\l,'CCt pouuo
sets. We'd get them bedded down between
April 10 - 15. Then they'd be a-comin' up in
May. Sweet potatoes was a big crop. We
used to plant big fields of 'em.
Around April 15 - 20, we'd plant the
first corn. It would grow up a linle bit, but
not enough that a frost would hurt it bad.
Unless there come an ex try unusual hard
freeze, com would grow on though.
Flour com, popcorn, and com for the
livestock: those were the main kinds of com
we planted. We also had a liule of what we
called llim com. When it got hard, it was
hard as a rock, but it made real good roasting
ears. When sweet com came along, we
started planting sweet com in the garden.
Now people plant fields of sweet com.
The biggest thing was to rotate the com
plantings so that they would come in slowly,
so we could harvest them and take care of
them, instead of having all the com oome in
at once. We would plant some com on April
15, some the first of May, and then again at
the last of May.Hit's not a dry year, you can
plant com in June. It's starting to get dry
then, but sometimes a crop'll make. It's a
short season up here in these mountains, but
some years I've bad three different spaces of
com comin' in.
We always figlftd the last frost would
come around the tenth of May. 1bcn we'd set
out OUT garden vegetables. Any kind of plant
that the frost would affect - like peppers and
tomatcrs - we'd wait 'ril after the tenth of
May, after the frost line.
The cornfield peas, we'd plant them
after we worked (cultivated) the com for the
first time. I'd wait until the com was up
around my throat, and then l'd plant the peas
in between the com. We did the cornfield
beans, like the White McCaslan bean or the
Kentucky Wonder, the same way. l would
plant big com where I was going to plant the
cornfield beans. Then the com would support
'em and shade 'em. Shade is what keeps the
insects away better than any of this spray that
we can buy today.
We'd harvest the wheat when the heads
bowed and tumed yeller. The timing
depended on what kind of wheat we had. and
when we had planted it in the fall. We
harvested it by hand with a cradle. We didn't
have combines like those that cut the wheat
now. We had to do it with a cradle.
At the end of June, we'd finish up with
the wheat and we'd sun our first mowing of
hay. We mowed the hay with a mowing plate
and raked it up with a pitchfork. We'd shock
it • put it in shocks or round piles - and then
we'd come through with the wagon or the
sled, and load it 10 the barn. and put it in the
barn loft We'd pct up great barns full, and
then we'd put up big stacks of hay around
stackpolcs. We'd sUtCk com tops and fodder
the same way around the Stackpole at the
XatuQf1-Journat PCUJe 8
barnyard, where we could jusr go get it to
feed the cows and the horses.
All summer, we were mostly hoeing. It
kept us busy. We'd start work as soon as it
got light enough to sec what we was a-doin',
and we worked 'til dark.
Now at dinnertime, right at the heat of
the day, we gave them horses a good full
hour to two hours to be at rest. And we done
the same thing. We ate, we rested, and then,
when we went back 10 work, we worked 'til
dinner.
ln July when the blackberries and the
raspberries came in, we'd pick berries. We
would take a wagon up on Fisher Creek, and
we'd pick washtubs full of blackberries!
w11.i)
J'"J~
Everybody went, everybody picked,
everybody washed - everybody helped with
canning berries for a few weeks. Some of the
men might be off working on a job
somewhere, but everybody up at the house
just flew in and got busy.
Pretty soon the com would start coming
in, and we'd stan getting roasting cars with
our dinner. And we'd start canning
vegetables. too. We'd can all kinds of
vegetables. We canned beans, 'matcrs,
peaches, fresh ok:ry (okra), fresh com - all
different kinds of food out of the garden.
In the fall of the year, we'd be pectin'
the apples, and pcelln' peaches. Them Blue
Goose peaches came in about the same time
as apples. We'd boil the fruit down and make
apple and peach bu11er.
We had an apple peeler. You just stuck
the apple on and tumcd the handle, and ii
peeled the apple and took the core out of iL
Then we just cut it and made bleached fruit.
Or we mashed it up, cooked it, and made
applesauce.
Bleached fruit is made by burning
sulfur. We'd put the fruit on a rack, cover it
with a cloth, light the sulfur in a sulfur
burner, and leave it all night The action of
the sulfur makes the fruit stay white, it
doesn't tum brown, and it will keep all
winter. Then we would put it in big 60-gnllon
oak barrels, and we'd put up so many barrels
of bleached fruit.
We also P.l!t up ~ I s ofp\cld~
beans. Wr:!d !\ii up big barrels of beans
broke up and washed, put water in there and
add salt to sour 'cm and make 'em pick!~.
The same way about roasting CaJ'S. That was
our pickling stuff.
At canning time we also fixed a lot of
jellies and jams. We'd make apple jelly and
grape jelly. And we'd make peach preserves:
we'd peel sweet, cooked peaches like we
were going to can 'em, and put sugar in there
and cook it down until it come clown like
makin' candy, and 1ha1 was good preserves.
Around that same time we'd also be
cuttin' the com and puuin' it up in the com
crib. We'd cut the tops, and pull the fodder,
and put that up to feed the cows and horses.
We didn't leave nolhin' in that field that a
cow could eat. We kept the com in the com
crib, and we kept the peas in big bags inside
in the house where they'd be getting drier and
drier from the heat, so they'd shell easier.
Whenever we got that done, it was
coming to frost, and we had 10 get them
sweet potatoes out before it frosted. If it
frosted on the vines, we had LO get the vines
off right quick before it rained. so that the
frost wouldn't run into the sweet potaroes
and ruin ·cm. When we got 'em up, we'd
wash 'cm, and take 'cm to town to sell them,
anywhere from a gallon to five bushels,
whatever people wanted.
After the frost was the time to cut the
sorghum and make molasses. We had to strip
the cane down. cut all the blades off it. and
cut all the tops off. Then we'd haul all those
cane stallcs to lhe cane mill and put 'em
through the crusher. The juice would run out
into a vat. and we'd cook it off in what. they
called an evap<ntor until it came out syrup.
Several families made sorghum. Some
had bees. We didn't have no bees, but we
had some people who had bees. We'd just
get some stands of honey from them.
We also used to go into the woods and
gather up chestnuts. I'd go bacJc yonder and
gather up a 75 pound short sack. all the
chestnutS I could carry, and bring 'em home,
and we'd eat on them. I also used to like to
get pawpaws and persimmons. Now I'm
tcllin' you, them old persimmons make a
good pie.
And there were always some bear
hunters who would bring in some bear meat.
l know I ate a IOl of bear meat. Back when I
was a boy, bears were just as common as a
milk cow. It was nothin' to see a bear down
at the settlement. But they just got to bang,
bang, bangin', killin' 'em all they wanted, 'tit
there was a 101 of waste.
Right at the first of November, we'd
have to go back into the fields and clean the
'tater patches off. The usually thing was that
there was late roasting cars and some late
beans in the 'tater patch, and after we
gathered them, we cleaned all that off, weeds
and all, so we could plow our 'taters out
After they dried good, we'd put 'em in the
root cellar. Everybody had a root cellar. Lots
of them were dugouts in the bank, but they
were still root cellars where we'd keep the
bleached fruit, the potatoes, and the lcrnut
Everybody also bad a smokehouse
where they'd smoke their meat. and they'd
(ainunlllld on page 33)
Ornwing by Miehkl Thompson
Spri.ng, 1992
�~, ... .. w ...
EATiNG · LbsE ro HOME
c
by Peter Bane
The Logistics of a Permanent Culture
Consider your next meal: It's
mid-winter and what can be found to eat
nearby? The supermarket offers Iowa beef
and Idaho potatoes, Cnlifomia rice and
broccoli, Mexican lettuce and tomatoes, salad
oil from Brazil or Dakota, Aorida citrus,
Washington apples. The Standard American
Qiet is a marvel of technical complexity and a
sad reflection of cultural banality. Divorced
from place and season, available nationwide
and year round, itS cosmetic perfection and
shiny packaging are a glamour concealing
enonnous unmarked costs and catastrophic
instabilities.
Lurking behind the plastic sheen are the
collapse of rural communities, bankruptcy of
farm families, loss of topsoil (an average 20
tons per ton of grain produced), poisoning of
farm-workers, toxic residues in food, air,
soil, and water, cruelty to animals,
destruction of wildlife habitat, deforestation,
and the cultivation of plagues and diseases
heretofore unknown.
Most of the food we presently eat is
seriously denatured (lacking in nutrient value)
by chemical destruction of soil life and is
funher degraded by transport over long
distance. Our diet, combined with poor air
and water quality and compounded by the
stresses of crowded and hwried lives has led
directly to an epidemic of degenerative
diseases: heart attack, cancer, diabetes,
hypertension, leukemia, AIDS.
Worse than all of this, if that is
possible, our food now requires from 10 to
50 times the energy to produce and deli vet to
the table as it returns to the eater as calories of
nourishmenL We couldn't continue this way
without a huge subsidy of fossil fuels. We
are literally eating oil. And when it runs out as we know it will in 30 to 40 years - we will
starve. Of course, long before that
eventuality, our agriculture will have
collapsed from a host of other problems: the
shortage of water, excess UV radiation,
susceptibility of our genetically-narrow
monocultural staples (com, wheat, rice, and
potatoes) to insectS, diseases, climate shifts,
war, and revolution disrupting trade. The
production offiber and timber is similarly
vulnerable and destructive.
If the Standard American Diel is insane
and bound for collapse, then how should we
grow and eat our food? Imagine, if you will,
the life of our predecessors in this land. The
Cherokee, the Iroquois. and other Eastern
forest dwellers cultivated com, beans. and
squnsh; hunted deer. turkey, and small game
which were abundam in the woods; gathered
wild berries, nuts and greens. They caught
fish in lhe streams and collected mushrooms
from the forest floor. Around their
seu.lemcnts they selected and planted fruit
trees. berry bushes, and other useful
perennials.
The world of global IT3de, of oil W:lJ"S
and industrial production is a world of
artificial surpluses and scarcities, of unjust
expropriations and moral decadence. Yet we
have a vision of living in Katuah with natural
abundance, and a dedication to libeny and
1
SprLng, 1992
Drawing by Rob Messick
justice for all. How then can we move from
this disturbed and troubled world into one In
which all our true needs and wants are met
without despoiling the earth and robbing
from our grandchildren and our neighbors in
other countries?
aim of producing the greatest sum of yields in
the least practical area for the murunl benefil
of all creatures. He was certain thal small
areas dedicated to human needs could provide
net surpluses of food, fibre, and energy
while augmenting both genetic diversity and
We need a new way of thin.Icing and
seeing and new tools for problem-solving.
And we need to address fundamental human
needs: clean air, water, and food in sufficient
quantity, shelter appropriate lO climate,
satisfying and useful work, meaningful
human contact, and immersion in a natural
world.
This search for a new paradigm in the
built environment and our interaction with
nature emerged as a response to industrialism
and gradually merged into the science of
ecology. Frederick Law Olmstead, the great
I9th-century American landscape architect.
realized that the growth of cities and of
industrial work threatened the natural
foundation of human sanity. He sought to
ameliorate the effects of both by renewing
vistas of nature in urban parks and
greenways. ln this century, Lewis Mumford
extended these considerations of human scale
and sanity 10 the choices we make about
technology, and Ian McHarg and his
associates projected a concept of design
based on intrinsic capabilities of landscape.
Aui.1rlllian ecologi~t Bill Mollison
transformed his own studies of
environmental psychology imo a practice of
landscape design and coined the term
"permaculture" from "~nent agrioonm:."
or "pem1anent culture" to describe a proce,;s
of assembling artificial ecologies of crop
plants and animals to mimic nature with the
wildlife and resource conservation.
Toe understanding and application of
permaculture design over the past fifteen
years has taken several main forms: the
restoration of degraded landscapes; the
creation of naturalized food foreslS as a locus
for human habitation; the building and
retrofitting of strueturtS to incorporate
climatically appropriate energy and water
harvesting, and to suppon food production;
and the design of economic and
communication structures appropriate to local
production and trading. The work may be
found on American homesteads, in European
municipalities, and among African villages.
New towns have been created in Australia.
and long-term economic decline reversed in
regions of Nepal and India using
pennaculrure principles.
Pcrmaculrurc draws 1tS models from
patterns in nature and embraces many
integrative disciplines: agricultural ecology,
urban planning. landscape architecture.
decent:ralist economics. and shamanism.
among other.. Key insights which apply to
all living )ystems include the following
principles:
I) Design by Relative Location place all elements {house. pond, road, plants)
so as to maximize beneficial relationships and
minimize antagonisms.
2) Select clemcntS to perform \lultiple
Funclions.
(contmual on nc,1 page)
Xotuah JounlO! page 9
t
�!'
)
(001Uinuod &om pegc 9)
3) Suppon every important function
with Multiple Elements.
4) Efficient energy planning through
analysis by zones of access and Sectors of
outSidc influence.
5) Use Biological Resources favor perennials.
6) Recycle Energy on site.
7) Use and accelerate Natural
Succession to establish favorable sites and
soils. Integrate animals, plants, humans, and
StruCt\Jl'CS.
8) Polyculture & Diversity of
beneficial species to promote productive,
stable, interactive systems.
9) Pay attention to Edges & Natural
Patterns.
Pcnnaculture rcstS on an ethical
foundation of care for the earth, including all
living and non-living things; of care/or
people, so that all people everywhere may
have their basic needs met; and the
contribution of surplus time, money, and
energy to achieve the aims of earth and
people care. Permaculture also has a Life
ethic, valui.ng life and all ilS multiplicity for
its own sake. Cooperation, not competition is
the key.
How then might a permanent culture
take shape in Katuah? We can begin at our
doomeps by cultivating a diet appropriate to
our region - one based on the planlS and
animals which grow here naturally and which
have acclimated following introduction - and
extend that process into gardening and
fanning those same species regeneratively.
We can learn to eat seasonally even as we
take advantage of other cultural IJ'ad.itions to
Xatuah Journot pQ(J& l 0
enrich our diet.
Anyone can fimd space for a few leafy
greens and herbs, vegetables which
pound-for-pound afford more nutrition than
any other food category. Grown within a few
steps of the back door in mulched soils, they
will survive almost year round if given a bit
of care against summer drought and winter
frost. Even apartment dwellers in the city can
grow in containers on a balcony or in a
windowbox. Cold frames against a south
wall, a small greenhouse, or even movable
cloches can supply a steady stream of salad
which didn't have to cross the Continental
Divide to grace our table. The familiar
European and Medilerranean vegetables:
lettuce, celery, carrot, onions, broccoli, and
many others, are adapted to cold climates and
may with protection, overwinter in the
ground. Root crops and brassicas (cabbage,
kale...) are especially well-suited to this
method. These same vegetables don't grow
best in our summer heat, but that is the
season when the tropical American and
Indian plants - tomato, corn, beans, squash,
melons, eggplant, peppers, and okra
flourish.
We arc blessed throughout Katuah with
generous forests whose dominant members
include excellent nut trees: walnut, chestnut,
oak, hickory, and pecan. We should
recognize these allies for the food resources
which they offer. Let us plant them in our
yards and parks; conserve and catalog elite
trees where they Stand; and take care in
harvesting to leave the best, tallest,
straightest, healthiest, most vigorous, and
most fecund trees for seed, and tnk:ing only
the lesser examples for timber and fuel wood.
Fruit trees too should be planted in
every yard, along roadways, in parks, and in
neglected spaces in lhe cities. Besides the
traditional apple, pear, peach, plum, cherry,
and apricot, many areas arc suited to ugs. We
have the native pawpaw, the maypop vine,
and the persimmon which holds itS fruit on
the tree well into winter. And the mulberry,
which is one of the earliest fruits in spring, is
hardy, easy-to-grow. and prolific. Members
of the Eleagnus family - autumn olive and itS
cousins, provide not only a shower of tasty
fruit, but improve soils by fixing nitrogen at
their roots, as docs the
juncberry/serviceberry/saskatoon tribe
(Amtlanchiet spp. ).
~~
By inrerpianting and stacking vertical
layers into the garden, we can achieve greater
total yields than is possible with single crops.
Our naturally forested region provides the
model for a productive food forest with crops
grown at the canopy, mid-level, understory,
shrub, herb, and root layers, and on vines
running throughouL These food forests
prpvide abundant wildlife habitat and make
excellent forage systems both for humans and
for domestic poultry, sheep, and pigs where
access can be controlled. In very small
spaces, even in the city, bees, rabbitS, and
pigeons can be tended co augment food
production and household income.
Even more important than the
establishment of food forests everywhere is
the organizing of food markelS. We need to
connect capable growers throughout the
region with networks of town and city
consumers to support the development of
healthy fanns and to increase urban-rural
exchanges. These community-supponcd
farms stand a much better chance of
implementing the diverse cropping strategics
needed for ecological restoration than isolated
fanners trying to outwit the commodity
traders. Subscription farming is a way to
create new jobs in agriculture and offer
alternatives to existing farmers.
Strengthening the farm economy;
marketing food locally; and cultivating our
natural suengths in uee crops, fisheries,
berry and bulb production, can provide the
basis for many new, locally manufactured
hand tools, farm implements, craft- and
housewares. These burgeoning local
economies need methods to augment local
trading, and to retain and recycle wealth
wilhm the community. Local currency and
baner systems work well. The L.E.T.S., or
Local Employment & Trading System, is one
such example. (Further infonnacion from the
Institute for Community Economics,
Somerville, MA.).
If we ask again about sustainable
agriculture and pennanent culture, "What is
to be done?", the answer becomes clearer.
1) Eat what you grow and what is
available locally and in season.
2) Grow things that you like that arc
adapted to the area, and which do not travel
well.
3) Plant and tend food forests
everywhere people live, especially in cities,
using public as well as private space.
4) Conserve genetic diversity and
excellence by nurturing elite specimens and
by exchanging heirloom seed and
scionwood.
5) Trade sw-pluses locally. You needn't
grow everything, or even anything, if you're
a good plumber, teacher, baker, or
candlestick maker.
6) Organize food production to suppon
responsible growers.
7) Make direct market links wherever
possible. Know ~here your food come~
from and where u goes.
,,P'
Peter Bane publishu The Pcnnaculturc
Activist. a fUJlional quarttrly journalfor North
A=rico Born in Illinois, M now lives with his
family in Middle TtnnLSst.t w~re Mis putting his
itkas inJo practice. For m«e information please
contact him at Route I, Bo:i 38; Primm Springs TN
38476
· Drawing by Dawn Shiner
Sprt119, t 992
�I,
Silas McDowell's Vision Of
Mountain Agriculture
by Perry Eury
"Amongsr rhe valleys of the somhern
Alleg/UJllit!$ somerimes winter is succeeded
by wann wearlzer, which, cominuing through
the months of March and April, brings out
vegetarian rapidly, and clothes theforests in
an early verdure. This pleasant spring
wearher is renninated by a few days rain, and
the clearing up is followed by cold, raking
winds from the ,wrrhwest, leaving rhe
atmosphere of a pure indigo tint, though
which wink bright stars, bur ,ftlte wind
subsides at nig/11, the succeeding nwrning
shQws a heavy hoar frost,· vegetation is
unerly killed, including all manner offruit
germs, and the la11dscape clothed in verdure
the day before ,ww looks dark and dreary."
- Silas McDowell
On the morning of April 28, 1858,
Silas McDowell encountered this bleak scene
when he went out to inspect his fann. The
Macon Coumy fruit grower hnd spent almost
thirty years establishing his orchard of 600
apple LreCS near the banks of the Cullasaja
River. However, this late spring freeze
"made nearly a clean sweep from mountain
valleys in Western North Carolina of lhe
richest promise of a fruit crop that we have
ever had." For anyone else, the incident
would have been a crushing disappointment.
For McDowell, it was another opportunity to
examine nature's mysteries and to find a
bener way of fanning in the mountains
McDowell had deliberately selected a
shehered valley for his orchard. Only a settler
too poor to buy bouom land would have tried
to grow fruit hiJh on the mountainsides. And
yet, on this Apnl morning, McDowell
realized his mistake. While his own aces
"seemed as if clothed in a black pall," he
observed on the mountains looming over his
orchard a broad horizontal band of vegetation
left unscathed by the freeze.
Around 1780, Thomas Jefferson had
witnessed similar temperature inversions in
the Shenandoah Mountains of Vtrginia. He
reported, "I have known frosts so severe to
kill the hiccory trees round Monticello, and
yet not injure the tender fruit blossoms then at
bloom oo the t. p and higher parts of the
o
mountain."
Silas McDowell understood that this
was more than a quirk of topography and
climate. He suspected that thermal belts could
be the secret to successful fruit production in
mountainous areas. By the summer of 1858
he wrote that "all description of fruit trees
which have the good fortune to be located in
this vernal region, are now bending beneath a
heavy crop of fruit." He began to promote the
value of this zone for fruit growers and
contributed a repon to the United States
Agricu/cural Reports Jor 1861.
In his articles on the "belt of no frost"
McDowell explained, "The beautiful
phenomena of the 'Verdant Zone' or
Thennal Belt' exhibits itself upon our
mountainsides, commencing about three
hundred feet vertical height above the valleys,
SprLng, 1992
and traversing them in a perfectly horiz.ontal
line throughout their entire length like a vast
green ribbon upon a black ground."
Born in South Carolina in 1795,
McDowell moved to Asheville in his youth
for training as a tailor. He practiced his trade
in Charleston and Morganton before settling
in Macon County's Cullasaja Valley, where
he gained renown as a fruil grower, amateur
Silas McDowt/1
naturalist and story teller. His articles on the
mountains were published in popular
magazines and caught the auention of leading
botanists, who sought his help in finding rare
plants of the Southern Appalachians. When a
visiting scientist asked which college he had
auended, McDowell pointed to the hills
surrounding his farm and replied, "These
wild mountains are the only college at which
my name has ever been entered as a sruden1!"
In a tribute to Silas McDowell, T.F.
Glenn remembered him as modest and
unassuming, and also "intuitive, impulsive
and passionate. His companionship with
nature was a marked feature to the most
trivial objects of beauty and sublimity. By a
native force of genius, by dint of fiery energy
of will, by persistent application, he
sunnounted obstacles."
McDowell's tenacious efforts to raise
winter keeping apples had earned him a
reputation among southern fruit growers even
before the thennal belt episode. When
McDowell and his bride, Elizabeth, moved to
Macon County in 1830 they brought a baby's
cradle filled with small apple trees from her
grandfather's orchard near Asheville. Being
especially fond of winier apples, McDowell
chose varieties recommended by northern
pomologists. His results were like those of
other southern growers. "I made a complete
failure," he confessed, "for when my trees
began to bear fruit, it matured and fell from
the tree long before the proper time, and
though they were an excellent collection of
Aurumn Apples, there was n0t a good Winter
keeper amongst them."
For fifteen years, McDowell struggled
to raise winter keepers. Then, the editor of a
farm paper in Athens, Georgia, suggested
that he lake grafts from native seedling
apples. McDowell followed James
Cannack's advice and searched the hills
around his home for fruit stock. His quest
was successful.
"Amongst old Oterokee seedling Apple
trees - as well as other Southern seedlings, I
have succeeded in conferring on Southern
Pomology a llist of names of Winter Apples,
which both as to their highly aromatic taste,
as well as late winter keeping qualities,
cannot be excelled by as many varieties of
Winter Apples in the United States." His
catalog of new apples featured the Carmack,
Nickajack, Bullasage, Mavereck Winter
Sweet, Royal Pearman, Hoover, Golden
Pippin, Buff, Kingrussen, and Neverfail.
"None but late keepers in the list," McDowell
n01ed with delight.
ln 1870, William Saunders with the
Agriculture Department concluded, 'There is
not a doubt about it, the fmest winter apples
in America arc grown on th.ese mountain
lands." McDowell could take much of the
crediL
McDowell, always concerned with the
region's economy, believed that vineyards
established within the thennal belt could be a
mainstay of mountain agriculture. 'The
Grape," McDowell predicted, "will never fail
to yield to the husbandman a rich and
abundant crop of its luscious and
hean-cheering fruit; and had the vine
locomotion, corporal and mental sense, I
would bid it to 'Tarry not in all the plains; but
flee to the mountains for its life,' and take
refuge under the protection of lhe Thermal
Stratum!"
Much as he had in his quest for winter
apples, McDowell explored the mountains to
find superior varieties of grapes. He
speculated on the potential of hybridizing
some of the specimens, "W e cannot well
command our risibles when, in fancy, we
anticipate the aspect of that monster Grape
that will be produced by the hybridal cross
betwixt the Hon. A.G. Semmes's eight
pound bunches and the Mammoth Grape
Prof. C. D. Smith and ourself measured
yesterday, the single berries of which gined
three and a quaner inches around."
Afler the Civil War, McDowell
continued to write on agricultural topics,
presided over the Fruit Growers Association
and pleaded for extension of the Western
Nonh Carolina Railroad. He was constantly
learning more - from natural phenomena, the
culrure of the Oterokees and the latest farm
journals. In his judgement, the climate and
the terrain of the mountains did not have to be
obstacles to successful farming. Instead, the
unique character of the mountains could
suppon a distinctive form of agriculture.
Diversity was one aspect of the
mountain agriculture he envisioned.
"Dairying, grape culture, bee culture, sheep
(continued on page 34)
�Mountain People
The grey winter sky hovers over the village,
threatening to swoop down with nightfall.
A woman carries burdensome logs to her cabin
and feeds them to the wilting flames in the heanh.
She wraps a moth-eaten quilt
tightly about her sinewy frame,
to shut out the icy strands of December
squeezing through chinks in the walls.
Her hands are weathered with time like the mountain, the palms
grooved like the tire tracks frozen into the eanhen road.
These are hands that once held warm lovers,
brought orphaned raccoons in from a storm,
angry, caring hands that spanked naughty children,
and comfoned them when frightened by distant coyotes,
and scratched their backs until they found the itch,
and opened the tightest jars of jam...
The people of the mountain are quiet,
one with themselves, one with the mountain,
but in the lines on their faces, in their strong hands,
in their calm way,
they tell how they work and breathe,
and brim with life,
like the woman rocking before the fire
in that small cabin on the hill,
her heart a smoldering ember,
warm despite the howling wind outside,
whipping through the firs on the mountainside.
- Allison C. Swherland
Quintessence
Never have I seen the sun like one winter's afternoon
late last February. The wannth was drenched into those
hills of the Blue Ridge, into the stalks of yellow and orange,
rolling back finally to the dark mountains, and the still
darker clouds.
We ourselves were engulfed in shadow, steadily
approaching that sunlit stretch of road before us, that
splash of quin1essen1 light.
A gentle warmth touched !he back of my neck.
and I turned, 10 see but a sliver of silvery white light
at the horizon, light which eked out from under the stormy
tumul t of blue-black clouds.
And soon we were immersed in it, bathed in Ught,
the light of spring, or almost summer. It glinted through
the strands of hair in my eyes, and I squinted to keep looking.
So I closed my eyes and breathed, and let it seep into my
veins, and warm my forehead and my cheeks and my shoulders.
And suddenly it was gone. We were in darkness. among the
mountains, and then just shadow. We meandered through those
hills of greenblack forests like a mountain brook in early
evening, now and again coming upon a splash of sunwashed
hills, searching for that light, until the sun went down.
- Allison C. Swherland
J(Qtu.!Jh Journal
p09e 12
Drawings by Mictu,,,I Thompson
Spri-119, 1992
�NATIVE FOODS
I was brought up in the remote
reaches of the Cherokee Indian
Reservation. My family were "a-aditionals."
That means that they stuek to the old ways
of the lncJjan people, believing them 10 be
the beSL We did some things in exactly the
same way they were done by our people
before contact with the white man. As a
boy, I used to go into the woods and hunt
squirrels with a blowgun, for instance. In
other ways, our life, while not exactly
similar 10 the ways of the anc~stors, echoed
the manner in which they lived and gave a
clue to how it was done before.
In the earliest times, our people lived
off the land. They hunted their meat and
gathered plant foods in the foresL Later,
agriculture became their base, that's when
their culture really blossomed, because they
spent Jess time in gathering food.
Agriculture was a stable way of
surviving, but they also hunted and foraged
food from the wild. A srnple food in times
past was chestnut bread. This represented
the Cherokee's mixed food supply: com
from the fields and chestnuts from the wild.
An abundance of both. And if one source
failed, they could fall back on the other to
carry them through.
I heard that a professor said that a.bout
the time the white man came here the
Cherokees were spending about three days
a week for survival. Most of my life in
modern society l couldn't make a living
working seven days.
In my life. I've spent a lot of time in
the woods, and l lcamed that the secret of
survival in the forest is to puc no limits on
what you eaL Like a bear, see everything as
a potential meal. Everything! Game and
fish, of course, but also crawdads, frogs.
bugs, worms, grubs in the logs. Hornet
larva popped on a hot rock are very good.
It used to be a kid's job to sit under a
holly tree with a blowgun stuck up between
the branches to shoot at the cardinals.
robins, or any other little songbirds that
came. People say. "How did you pluck
them?" but we never plucked them. We just
threw them into the fire and rolled them
around until the feathers had all been singed
off. We treated all the little birds and small
animals like that. We never skinned a
squirrel.
I remember one time I was out, and I
ate tent caterpillars that were feeding on a
wild cherry tree. I roasted them. The fire
singed the hair off - most of it. They
swelled up into little puffy morsels. They
did have a queer taSte, but I was hungry
and I ate all of them I could find.
But we did not have 10 eat insects
except in famine and songbirds were more
hunting trophies for the young. Larger
game was plentiful. In the older rimes the
people ate woods bison, deer. birds like
passenger pigeon and grouse, and
groundhogs.
Drawing by James Rhea
But they would not eat possums. The
Cherokees thought the possum was the
lowliest creature on the Eanh. When
DeSoto came th.rough, one of his company.
a man called The Gentleman of Elvas,
wrote that when they SlOpped at the village
that was near the present ciry of Asheville,
they demanded food for their travel-s from
the natives. He recorded that they were
given "several hundred dead dogs without
any hair on their tails." He did not realize
how the Cherokees despised the possum as
a food sourt:c and what a political sutement
this was.
Plant food was plentiful as well. The
people would gather berries in the
summenime, chestnuts in the fall. When
the che~tnut trees were alive. there was a
large chesmut harvest every year • bushels
and bushels of chestnuts. Properly dried
and stored, they would last all winter.
The people also ate chinkapins.
Chinkapins are related to chestnuts. The
by Bear W ith Runs
tree looks very similar 10 a chestnut tree.
The nuts were a little bit smaller than
chestnuts - somewhat larger than a beech
nut.
Acorns were imponanl, too. They
leached them in water to get out the tannic
acid and then ground them into flour or
roasted them in the fire. They probably
preferred the white oak acorns, because
those have !he least tannie acid.
My grandmother used 10 make little
cakes out of white oak acorn nour, com
meal, and honey. She would also add
persimmons, if we had them. Those cakes
were good! They were a heavy food • a
little bit went a long way
In the old limes. the people would eat
a lot of ,mnas, the wild potatoes that grow
:llong the creeks. And in the spring. ramps
and wild greens, like branch lettuce,
s/10-1011 (or so-chan, green conenower •
ed.). Indian cucumber, and nettles, arc
(cxmlinucd on nnt page)
:KAtuan Journot ~ 13
�(continued
rrom page 13)
plentiful. Mushrooms are good, if you
know what you are looking for, but they
aren't very filling.
It's interesting. One person can
forage really well alone, while foraging for
two people is difficulL But with three
people it becomes easier, because two can
forage and the other one can prepare the
food.
When the Cherokees smned planting,
they added some new foods to their dieL
Com, of course, was a staple, beans, and
"punkins," as they called them in my
family, meaning any lcind of squash.
We ate green com as "roastin' ears,"
dried corn was ground into flour and eaten
as cornbread. Everybody grew their own
corn, and everybody thought their own was
better than everybody else's.
The com we would keep in a com
crib. We put the beans in sacks and hung
them up in the barn or under the dogtrot
(roofed, but open air passageway between
two separate sections of a building - ed.) at
the house.
The early people built very neat,
efficient com cribs. They were raised off
the ground on poles, bad a tight thatched
roof, and walls made of panels woven of
bark or wood splits that were daubed with
clay or mud to keep varmints out. The com
was stored in there on the cob.
Mother trimmed the com husks and
packed them to save for cooking chestnut
bread, bean bread, or com dumplings. The
traditional way was to wrap them in com
husks and boil them. When the corn shucks
ran out, Mother would wrap them in green
oak leaves. That would tum the com blue.
Mother ground com a litlle bit at a
time as she needed it. She never ground
very much because weevils would get in
into ground meal very quickly.
Back long ago, before they had ovens
to bake in, they made mealcakes that were
either boiled or roasted. We used to do !hat
when l was young. We would call !hem
hoecakes. We always carried com meal
when we were traveling. To prepare the
cakes, we would mix the meal with boiling
water to "kill the com." Killing the com
causes the dough to stick together. Then we
would flatten them out, lay them on a flat
rock, and let them roast as brown as lhey
could be.
In the old days, lhc warriors would
carry parched com in a long bag by their
side when they were on the trail. They
parched shelled com by throwing it into a
hot fire and leaving it until it got brown (or
more likely black), and then grinding it into
powder.
On the trail, they would trot from
dayUght to dark, heading for Iroquois
country. When they saw a stream up ahead,
they would pour some of the powder into
their hand while they were running. As
they crossed over the stn:am, they would
bend down while they were still moving
and grab a handful of water and keep
trotting. That was the only food that they
would take alo11g their route.
Beans were important to us, too. The
elderi; told me that the originnl bean was red
and white, and it came from the south.
Xatuah J~rnoL pf.UJC 14
Pinto beans were my family's
favorite, and we must have raised one-half
acre of pinto beans every year. A visitor
could come into our house any day of the
week and find a pot of pinto beans on the
stove and bread in the warmer on top of th~
stove - cornbread, and later when l was
growing up there were occasionally flour
biscuits, but lhat was not often.
We had meals only once or twice a
day, but we ate whenever we got hungry.
That was the way I was raised. If 1 got
hungry in the middle of the day, l'd just
run in, take a bowl of beans, grab some
bread, and eat up.
When people found that
domesticating livestock was easier lhan
hunting, they began raising animals as well
as growing crops. My grandfather said that
the turkey was the first animal to be
domesticated, and it domesdcated itSClf.
When the Cherokees began raising com,
they would build litllc racks in the cornfield
and assign the kids to keep watch to scare
off the crows and wildlife. The turkeys
loved the com so much they just wouldn't
scare, so the people just penned up the
turkeys and fed them com in the pen to
keep !hem out of lhe fields.
The Cherokees ate turkey, but !hey so
prized the turkeys' feathers for making
ornaments and beautiful capes, lhat my
grandfather said, "We used to care more
about 'em for their feathers than for the
meaL"
Because we ate what was provided
locally, lhe diet of the Cherokee fndians
changed with the seasons of the year.
In the green com season, when the
first com turned ripe enough tO eat, besides
the roasting cars we would cat squash and
other vegetables, fish, and chicken. But we
never ate game in the summenime, because
we were afraid of a parasite we called
"weevils" or "foxes." (insect larvae, also
called "warbles" by white people - ed.)
This was a big wonn that got into squirrels,
rabbits. and deer. You could often see two
or three of them sticking out of an animal in
the late summer and early fall. IL was large
and black, pointed on one end. It would
bore into the skin and live off the moisture
and the blood of the animal.
We never ate game at all until the
worms were killed by the first frost. There
were taboos about killing animals until after
the weevils were gone.
But we ate chickens. And we caught
fish all summer long. The old way to catch
trout was with trout baskets. They built up
weirs in the stream made out of rocks.
They piled up rocks forcing the fish into a
narrow channel that flowed into the trout
basket. As kids, we used to build weirs in
Lhe stream, too.
We also ate frogs and any turlles we
came upon during the summer season - if
we came across a mud turtle, that was just a
didn't have any lard on them at all. But they
tasted really good. We fed them some
garbage 10 keep them around, and they ate
bugs and snakes, but we would kill them
right after the acorn crop was down, and
that's when they would be their nicest.
Hogs raised on acorns and com taste totally
different than the meat you buy today. Fall
was the fat time for everything that lived in
the forest - including the Indians.
Father smoked meat, and Mother
would can trout and other kinds of meat in
jars. She would boil them outside in a big
washtub that would hold 30 or 40 cans. We
ate a lot of meat in the fall and early winter,
and then we ate dried food until the spring.
ln the old days people would put
dried food in clay pots and carry them up 10
the asi, their dugout winter shelter. The
food would store there until the wintertime
when the people arrived and would live in
the asi surrounded by their food supply.
My Mother would dry berries,
persimmons, squash, any kinds of food we
could get. We had a tray about lhe size of a
screen door made of honeysuckle vines
woven into a mat. h was hung it over the
wood stove. We would lower it, she would
lay out all the slices, and then we would
help her pull it back up. When it wasn't in
use. we just pulled it up against the ceiling.
It always stayed over the wood stove.
I like to think that is how they did it in
the old times: hung a mat over lhe central
fire in the house under the smoke hole.
We had chestnuts, and we had com,
so no one really went hungry. The diet may
not have been nutritionally stable all year,
but we had enough.
The hardest time of year was late
February and early spring. By then we
were craving greens. Tobacco helped with
the hunger. Tobacco depresses the appetite.
But we were doggin' for vegetables. In the
meantime we drank teas: sassafras tea,
birch tea, pine needle tea, which had a lot
of vitamin C, and spicebush tea.
My mother used to make cough
medicine for me, anyway l think it was for
me, but Grandpa would drink a lot of it.
She'd catch him at it, and he'd go "Hunh.
hunh, hunh (like he was coughing)." It was
wild cherry bark and pine need.Jes. They
were boiled down and after all the needles
and bark were taken out of it. she added
honey until it was really !hick, and then she
cooked it down some more. It was nice. It
was really nice. It was good and sweet.
Then, a little later in the spring, the
sho-tan came in. Everyone would have a lot
of that. get the shits, and clean out their
bodies. My grandmother would also make
us a tonic from a gray lichen called
"turkey's tail." Later the ramps would be
ready, the growing things would be getting
green, and everything would balance out
/
again.
treat.
We were meat eaters in the fall, for
sure. We never did have any cows. 1 didn't
eat beef until l was 2 l or 22 years old. But
we did have some old skinny hogs. They
were as lean as they could be. l remember
my father complaining about how lhey
In spilt ofth.t: droll nomt he has odopttd/or
this articlt, Btc.r With Runs IJ a full-blooded
Chtroku Indian. lit livl.S in quiet anonJmity ofl
tht Cherolctt India/I Rt.str.•ation
Drawing by Pcgi
Sprl..™3, 1992
�COVER CROPS
On-farm, Solar-powered Soil Building
by Mark Schon beck
During my four years as an agricultural
researcher at the New Alchemy Institute, I
chose to focus on cover crops because they
perform so many different functions on the
farm, utilizing primarily solar energy. The
only off-farm input is the seed - a few
pounds to one hundred pounds per acre,
from which thousands of pounds of organic
matter arc accumulated through
photosynthesis. In contraSt, most soil
amendments entail imponing hundredweights
or tons of materials for each acre.
A cover crop is a crop grown not for
harvest. but to protect, maintain or enrich the
soil A green mallW'e is any crop (but usually
a cover crop and/or natural weed growth)
which is tilled into the soil to add organic
matter and feed the soil biota. Cover crops
and green manures protect soil against wind
and water erosion, suppress weeds, provide
habitat for beneficial insecis, add organic
maucr, add nitrogen (legumes only), and
make other nuoients more available to the
next crop. Most cover crops can also be
grown for grain (e.g., rye, buckwheat)
and/or livestock forage (e.J/ ., clover, annual
ryegrass, alfalfa).
Cover cropping is a cornerstone of
sustainable agricultural systems in most
bioregions, and this is cenainly true for
Kawah. Why do I make this claim? I'll Stan
with a brief digression into soil ecology...
In both natural and agricultural
ecosystems, plant growth depends on the
organic matter cycle in the soil. Soil
organisms continually break down soil
humus, thereby releasing nitrogen,
phosphorus, potassium, and other nutrients
for plant roots to absorb.
The carbon from the organic matter
appears in the atmosphere as carbon dioxide.
Plants convert carbon dioxide b:ick into
organic compounds in photosynthesis. In
natural ecosystems, leaves, other plant
residues and animal dung thar fall to the
ground feed earthworms and other soil
organisms. These creatures change the
residues into humus, thus replenishing
organic matter reserves. Most of the nucrients
can cycle back and forth between soil and
plant almost indefinitely, except when intense
rains wash some of them away.
Nitrogen is more volatile, and some of
ii inevitably slips away into the atmosphere or
groundwater. Fortunately, there arc
numerous species ofbac1eria and blue-green
algae in the soil that can fix (convert)
atmoSpheriC nitrogen back into forms that
plants and soil organisms can use. The most
effective nitrogen-fixing bacteria, the
rhizobia, form a symbiosis with the roots of
leguminous plants such as clovers, beans and
black locust trees.
Sprl.fflJ, 1992
Agriculture disrupts this
nutrient/organic matter cycle in three ways.
First, clearing the natural vegetation exposes
the soil surface to sun, wind and rain.
Because humus is a lightweight and
finely-divided material, a disproportionate
amount of humus is lost when soil erodes.
Extreme temperature and moisture
fluctuations at the soil surface can also bum
up the humus and deter biological activity,
leaving a son of "dead zone" in the top inch
or so. Second, tillage accelerates the r(lle at
which soil organic manerdecomposes. This
happens because soil disturbance brings
additional oxygen into the topsoil, thus
speeding bacterial action. Initially, the
resulting burst of nucrient release promotes
heavy crop yields, but the soil wears out
unless the organic mauer is replenished from
other sources. Third, harvest removes
nuoients, and these must be replaced
regularly. Because synthetic chemical
fertilizers do not feed the soil life and tend to
upset the soil's balance, biological farmers
use organic and natural mineral fcnilizers,
such as compost, leaf mold and ground
limestone.
Organic fanning often entails adding
large amounts of organic amendments to the
soil. lf these materials are brought in from
off-fann sources, this is not sustainable
farming, as this removes materials from the
organic matter cycle on someone else's land.
Also, iransporting bulky amendments from
their point of origin 10 the farm consumes a
lot of fossil fuel. Composting manure and
crop residues produced on the farm is more
ecologically sustainable, but may be quite
labor·intensive. Often, the amount of
residues produced on the farm docs not meet
all the land's organic matter needs.
Cover crops use sunlight to produce
organic matter in place, and, in the case of
legumes, to fix nitrogen. In contrast,
manufacture of synthetic nitrogen fertilizer
uses a tremendous amount of fossil fuel.
Once a cover crop is established, its l"OO(S
bind the soil together, significantly reducing
erosion even before the foliage fully covers
the ground. As the cover crop canopy closes,
it effectively stops erosion.
Cover crops such as buckwheat
suppress weeds by growing rapidly and
casting dense shade, whereas winter rye, oats
and sudan grass release natural substances
that suppress weed seedlings (this
phenomenon is called allelopathy).
Legume cover crops often add 50 to
150 pounds of nitrogen per acre in a single
season, thus replacing the nitr0gen harvested
in most vegetable and grain crops.
Buckwheat, lupines and sweet clover have
roots that can absorb relatively insoluble
fonns of phosphorus that other crops cannot
access. When the cover crop is tilled in, the
phosphorus is released to the next crop.
Some cover crops and deep-rooted weeds can
extract potassium, calcium, or ccnain
micronurrients from the subsoil or from
insoluble minerals.
A mixed gra:.s/legume cover crop (e.g.,
clover/timothy, or winter rye/hairy vetch) can
produce three to four tons of dry organic
matter per acre in a year, and the proportion
of nitrogen to carbon in such a mixture is
often ideal for humus formation. A three ton
cover crop provides about as much organic
matter and nitrogen as a 10 to 15 ton manure
application, and the cover crop does not need
10 be hauled into the field, but simply mowed
or tilled in.
The biggest challenge in using cover
crops is allowing them enough time to reach a
good size without sacrificing a whole season
of vegetable or grain production. The
simplest approach is to plant the cover crop
immediately after harvest, but this is often in
fall, leaving the cover crop little time before
winter.
One altenullive is overseeding, or
planting the cover crop while the production
crop is still growing. In moist, fine•texturcd
soils, small-seeded cover crops like clover,
alfalfa and ryegrass can be broadcast on the
soil surface between rows of com. squash,
1oma1oes. broccoli or other widely-spaced
crops. Jn coarser soils or drier conditions. the
se.ed can be incorporated by light hoeing or
cultivation. The cover crop grows slowly
beneath the esmblished vegetable. then spuns
ahead after the lauer is harvested and cleared.
Another method is to plant a slowstaning cover crop such a.\ clover~ the same
time as a grain is planted. After gram harvest,
the clover is grown until the following
spring, then tilled in. Clover plus grain
(ciontinucd an p1gc 16)
Ora..,ing by Rob Musick
�stubble give excellent wintertime erosion
conuol, and provide a lot of organic matter
with a good c:irbon-nitrogen balance.
When a green manure is ,tilled into the
soil, a burst of biological activity occurs
which can be detrimental to crop seedlings
for a shon rime. Thus it is a good idea 10 wait
two or three weeks after turning the crop
under before direct-seeding vegetables,
especially small seeds like lettuce and carrots.
An alternative method is to mow the
aboveground pan of the cover crop, and
gather the clippings to mulch another bed or
build a compost heap. 11 is much easier to
spade or plow up the crop stubble withou1 all
that shoot biomass there, and the waiting
period needed before direct-seeding should
also be shoncr. Some cover crops can be
killed by mowing at the nght ume. Their
clippings can be left in place and vigorous
crop seedlings (e.g., cabbage, 1oma10)
lnlnSplanted through the mulch without
tillage. Success with this varies because the
mulch cools the soil and can aurac1 slugs.
Clearing an eight to twelve inch diameter area
around each seedling reduces these problems.
Different cover crops arc suited to
different purposes. A few specific examples
follow. The first six are non-legumes and do
not add nitrogen, the rest are legumes that can
fix niuogen.
Winter rye is very hardy, overwintering
as far north as zone 3a (annual minimum -35
10 -40 degrees F). In the Katt.iah bioregion,
rye planted by early October will protect the
soil and suppress weeds effectively. Rye
planted in early November will do well and
produce lots of organic matter in spring, but
there is a risk of winter erosion, as the cover
will be thin.
Rye is useful for talcing up and
conserving any soluble soil nitrogen left over
from the growing season. The crop can be
difficult to manage in the spring because it
rapidly gets very tall and tough. When grown
alone, it can also ccmporarily 1ie up soil
nitrogen and release allelopathic substances
that can inhibit growth of the nex1 crop. If ii
gets away from you, mow-kill the rye after
the heads have emerged and begun shedding
pollen. Or let the rye go to maturity and reap
some nice grain and/or seeds for next year's
cover crop. Seeding rate is 90-150 lb/acre
(note: one pound per 1,000 square feet equals
about 44 lb/acre). using the higher rates for
later plantings.
Win~r wheOJ can be used similarly 10
rye, though it is a little less hardy, somewhat
shorccr and later to mature. It may also be
easier to manage in the spring. Sow 90-120
lb/acre.
OOJS, another small grain, is much less
frost-hardy, and is generally killed the first
time the temperature drops to 15 or 20
degrees F.. Oats can be planted in early
spring and mowed or turned under in early
summer. They can also be planted in August
or early September and allowed to grow until
killed by hard freezes. This leaves a thick
protective mulch that is easier 10 manage in
spring than a live rye crop. though the
~um of organic matter will be less. Sow
90-120 lb/acre..
Annual ryegrass is marginally
winter-hardy in zone 6b (annual minimum -5
to 0 degrees F), and can either be planted in
early spring or in August-early September.
Ryegrass fonns an unusually dense root
sysiem that gives excellent erosion
protcccion, fosters good soil strUcture and
"mops-up" leftover soil nutrients so they
don't wash away. Unlike the three preceding
crops, ryegrass ca11not be mow-killed, and
must be spaded or tilled in. Rye and rycgrass
are often confused, bu1 they arc easy 10 tell
apart. Rye has the edible, wheat-berry sized
seeds, while ryegrass has fme, fluffy seeds
that look a lot like lawn grass seed. Sow
20-50 lb/acre.
Sudan grass is a fast-growing,
fros1-sensitive summer annual that can
produce a tremendous nmount of biomass. le
requires warm, fertile soil, and is well suited
to planting after harvest of early spring
vegetables like lettuce or peas. It suppresses
weeds through both competition and
allelopathy, and can be cut twice for mulch
(prized by strawberry growers), compost
mmerial or fodder (cawion: let it grow a1 least
24 inches tall, preferably more, before
feeding to livestock, as young sudan grass
contains toxic amounts of cyanide). The
stubble may be subl.tantial enough 10 hold the
soil over winter and add a li1tle organic matter
when turned under in spring. Sow 20-50
lb/acre.
Buckwheat is a mos1 useful green
manure for shon fallow periods in vegetable
culture. It can be planted any time after the
las1 frost, up to the middle of August.
Buckwheat emerges and shades the ground
rapidly, choking out weeds. It reaches 2 to 4
feet and begins 10 flower about 30 days after
planting, and should be mowed or turned
under at most 45 days after planting 10
prevent self-seeding. Two or three successive
plantings of buckwheat, followed by winter
rye, with each crop tilled under, reduces
populations of stubborn perennial weeds like
quackgrass. Buckwheat is also excellent bee
forage, and is good for mobilizing the
phosphorus in a rock phosphate applica1ion.
Sow 50-100 lb/acre.
Clovers are small-seeded legumes that
Stan slowly, but can fix 50 to 100 pounds of
nitrogen if allowed to grow a full year.
White clover is a low-growing (4-18
inches, depending on variety), long-lived
perennial, and is suited to "living mulch"
applications (be sure you don't confuse it
with white sweetclover which can reach five
to 10/eet).
Red clover is taller (18-30 inches),
faster-growing, shorter lived and very shade
tolerant. ll is we11 suited to overseeding into
established vegetables in August if moisture
is adequate.
Alsike clover is intennediate between
white and red clovers, and is more tolerant of
clayey, wet or acid soils. Unlike the 01hers,
crimson clover is an annual, which can be
planted in August or early September and wi11
overwinter in the milder pans of Kaniah (it's
risky here in zone 6b). h can also be planted
in early spring. ln addition to fixing nitrogen
and producing 3 t0ns/acre of organic matter,
crimson clover has spectacular deep red
blooms. Sow clovers in early spring or late
summer, 4-8 lb/acre for white clover, 8-15
lb/acre for red or alsike, and I5-25 lb/acre for
crimson. Clover seedlings don't like ho1 sun,
so it helps to plant oats at 35-50 lb/acre with
the clover to provide light shade, then mow
the oats at heading. Crimson clover can be
mow-killed just after 0owering, while the
other clovers cannot.
Hairy vetch is a legume which has
recently enjoyed a resurgence of interest. h is
a winter annual vine with small purple
flowers and can fix 100 to 250 pounds of
nitrogen per acre. Vetch is hardy to zone Sa
(annual minimum -15 to -20 degrees),
although frost-heaving can be a problem if
harsh freezes alternate wilh !haws. It can be
planted in September, either alone or with
rye, wheat or oats, at 20-30 pounds of vetch
plus 50 pounds of grain per acre. Vetch/rye is
an excellent combination because the rye is
strong enough tO support the vetch vines in
spring, 1he rye roots help prevent frost
heaving, and the combination is more
effective than either crop alone in stopping
erosion, suppressing weeds and building
humus. Also, vetch can be mow-kilJed once
it has begun to flower, which happens about
the same rime that rye sheds pollen. Other
vetches include bigflower vetch (hardy in
most of Katt.iah), common vetch and purple
vetch, both of which are winterlcilled at 10 to
20 degrees F. Their residues release nitr0gen
in the spring, thus these vetches may be
valuable planted in August ahead of the next
year's early spring greens.
Sweet clovers are biennial legumes with
very deep taproots that open the soil and
bring up nutrients. White sweetclover likes
rich, moist, somewhat clayey soil, and gets
very large in the second season, while ye11ow
sweetclover tolerates droughty, sandy soils
and is somewhat smaller, about 4 LO 6 feet
tall. Hubam sweetclover is an annual white
variety that produces lots of organic maner in
a short time, but may self-seed and become a
nuisance weed. Sow sweetclovers in April or
August at 12-18 lblacre. alone or wilh 35-50
lb oats/acre.
Alfalfa, the "queen of forages" can also
make a heavy nitr0gen-fixing cover crop and
provide a highly nutritive mulch. Alfalfa is
somewhat finicky, requiring deep, rich,
nonacid soils high in phosphorus, potassium,
and calcium. Under good conditions, it is a
long-lived percMial lhot can be cut for
several years for mulch, compost or forage.
Sow a1 15-20 lb/acre, pn:fembly with oats at
35-50 lb/acre and/or timothy or other
perennial forage gross at half its normal
seeding rate.
Mark Schon/Jeck Ph.D.•formuly a rcscarckr
with Ntw t\lchtmy. is now inll()/vtd with tht
fnstitutt for Sustainable Living. Wind.n..-ept Farm;
Rt. I, Box 35: Chtck, VA 24072 which products
{JII uctlltnt ncwsltlltr, TcJtinh.
Sprlll<J, 1992
�Plant for Tomorrow:
HEMP
by John Ingress
"Whal is c/wJ uncercainflush low on
the ground, tlwt irresistible rush of
mulci111di,w1LS green ? Aformigl,t later, and
the field is brown no longer. Overflowing ir,
burying it out ofsight, is the shallow tidal sea
of the hemp, ever rippling. With that in
view, all ocher shades in namre seem dead
and coUIII for nothing. Far reflected,
conspicuous, brilliant, strange; masses of
living emerald, saturated wirlt blazing
sunlight."
•from The Reign of Law; A Talc or lhc Kentucky
Hemp Fields by l=s Allen Lane (1900)
Although the Earth has always had
"environmentalists" - people and entire
cultures who respect the forces of Nature and
who try 10 learn from and work wirll those
forces - our industrial/scientific society is
coming 1ownrds environmentalism from the
opposite pole: by discovering how pollution
has disrupted the web of life.
The thread that binds these issues is
1he non-sustainable nature of our dependence
on fossil fuels (and u-ees, because forest
habitats cannot be replenished a1 the rate at
which treeS rue being cut). To dismiss hemp
as a possible solution because ii is of the
genus Camwbis with "marijuana" ( a
pejorative misnomer) is akin to dismissing
Galileo because "the world is flat." For the
moment, let's consider only those varieties of
cannabis referred to as "headache weed,"
containing little psychoactive THC.
Hemp is one of humanity's oldest
cultivated crops. The weaving of hemp fiber
as an industry began 10,000 years ago (see
Jack Herer, The Emperor Wears No Cloches,
1990). By the 27th century BC. the Chinese
cultivated hemp for fiber, medicine, and
herbal use. Since that time, cannabis has been
continuously incorporated into virtually all
the cultures of the Middle East, Asia Minor,
India, China, Japan, Europe, and Africa, and
its uses for oil, food, and relaxation were
developed.
The first laws governing hemp in 1he
Americas were those requiring colonial
Virginia fanners to grow hemp. Violators
could be imprisoned. Washington grew i1,
Jefferson smuggled Chinese seed at great
peril; the first drafts of the US Constitution
were written on hemp paper. The Census of
1850 counted 8,327 hemp plantations of
2000 acres or more, mostly in the South.
In 1916, USDA Bulletin No. 404
reponed that one acre of cannabis hemp, in
annual rotation over a 20 year period, \\0Uld
produce as much pulp for paper as 4.1 acres
of trees, requiring no polluting chemicals.
The hemp pulp technology wa~ invented by
USDA scientists in 1916, but awaited the
mvcntion of dcconica1ing and harvesting
machinery. These arrived in the mid-10-la1e
1930's. at the same time as the DuPont
Company was patenting processes 10 make
plastics from oil and coal, as well as new
Spn119, 1992
sulfate/sulfite processes to make paper from
wood pulp.
Coincidentally - some say
conspiratorially - the Marijuana Tax Act of
1937 effectively outlawed the entire cannabis
plant family on the basis of it's "reefer
madness" properties. No1 only DuPont
profits, but those of large timber holdings,
were wriuen into law. (William Randolph
Hearst, whose "yellow journalism" was
instrumental in the marijuana scare, owne-0
hundreds of thousands of acres of timber,
destined for newsprint).
A working definition of sustainable
agriculture might be those practices that
assure the means of survival - food. fuel,
fiber, and medicine. The mining and use of
fossil fuels. unless absolutely necessary. is
only "economical" in 1cnns of shon cerm
profits. As Buckminis1er Fuller poinis ou1 in
1he book Critical Patl1, it took millions or
years of pho1osyn1hesis, decay, and
accumulation of organic material 10 produce
the oil and coal we use today. By determining
replacement values. he calculates gasoline to
be wonh $2.'i million dollars per gallon! One
might say it's priceless. Or. since burning it
is killing the planet. one could say it has
negative value when removed from the
ground for applications for which a
renewable, sustainable resource, such :is
hemp. is available.
The cannabis hemp seed is a
complete source of vegetable protein, :ind the
USDA food comparisons found hempsecd
lower in saturated fats than any other cooking
oil. including soy and cnnola.The byproduct
of pressing hemp seed for its oil is a high
protein seed cake.
Hemp fiber makes fabrics that are
stronger. more insulating, more absorbent,
and tonger lasting than cotton. More than
half the textiles we use today are imponed,
due to environmental concerns and labor
costs. Hemp requires little fertilizer, and no
pesticides. Local industry could revive.
Hemp is the world's most prolific
source of plam cellulose, which is the basic
raw material used for plastics, fabrication
material, chipboard, fibelboard and other
construction boards.
For more than 3,500 years, cannabis
has been, depending on the culture or nation,
either the moi;1 used or one of the most
widely used plants for medicines. If legal, i1
would immediately replace an estimated lO to
20 percent of all pharmaceutical prescription
medicines and could be added, as extracts, 10
another 20 to 30 percent. From 1842 10 1900
ii made up half of all medicines sold, with
vinually no fear of its "high."
In 1937, the AMA and drug
companies testified against the Marijuana Tax
Ac1, because cannabis was known to have so
much medical potential and has never caused
any observable addictions or death by
overdose. It is known to be helpful in ca.~s
of asthma, glaucoma. tumors, nause:i
resulting from chemotherapy or AIDS,
epilepsy, back pain, and stress among its 100
or so kno\\ n applications.
If we would let it. cannabis hemp
could have a bright future providing
humankind with food, fuel, fiber, an~~
medicine.
fr
For addiuonol informaJu,n on w u.ses of
rhe MIii/i plan/, wme 10: Fnendsofllemp: Bo;(98/:
Mars /lilt, NC 28754,
x.cituah Journal. JJCllF t 7
�KATUAH CULTIVARS
Cultivated Varieties of Vegetable and Fruits
Recommended for Ka mah Bioregion
We received a handful of Kaniah
gardeners' lis1s of favorite fruil and
vegetables varieties. The resulting list is a
chefs' cornucopia. and generally includes
personn.l favorites for productivity, taste,
nuaition, and relative freedom from
problems. Codes for seed sources for the
more difficult-to-find varieties (when known)
are included at the end of the article. Happy
Gardening!
We invite Katuah readers to send us
your favorite varieties (esp. Open Pollinated
{O.P.) or non-hybrid varieties) and your
list of not-so-m:ommendcd varieties (this is
also imponant info!) for developing a more
comprehensive regional listing. Thanks for
your giving...
Perry Eury (Kalmia Center, Sylva, NC)
-rates Red Jewel sweet poiato as a
favorite! He continues to have problems
with disease on legumes. but has had good
luck with a crowder pea, Purple
Knucklehull (SH). He highly recommends
the recovered "Cherokee" Com, a delicious
white com with pinkish blush-- makes lhe
BEST cornbread! (from Cherokee Boys
Club).
Hueh Love! ( Union Agricultural
Instirute, Blairsville, GA) -- Hugh is a CSA
Producer, dedicated to regenerative,
biodynamic agriculture. He loves the English
green pea. Little Marvel which does not
require staking in his intensive, three rows
per wide bed spacings. Sugar Snap edible
pod peas are a favorite with his cus1omers.
He recommends Blue Lake Pole and
Yellow Wax Bean, as productive, but
recommends choosing "rust" disease
rcsistanL varieties. He recommended
Purple Top Tumips (greens and root multicrop!) and rape greens (Vates).
Cherry Belle radishe~ are recommended
for quick maturing spring radishes, and for
Fall planting, Chjna Rose radish.
Touchon is a great coreless carrot, and
Bloomsdale Spinach is recommended as a
standard. Hugh notes that spinach will last
longer in the spring (nor "bolt") if you grow
spinach with low levels of nuaients (esp.
nitrogen).
G}en Hubel (Certified Organic Grower.
Waynesville, NC) has done well with edible
podded pea Snowflake and Sugar
Daddy, and the english pea Knight. He
suggests the beans Easy Pie and the Yellow
Wax bean, Gold Crop. He likes the shon
season tomato Russian, but has had much
"Blight" disease problems with his tomato
varieties. His best crop is his potato crop
including Kennebec, Purple Peruvians,
Red Pontiac, Yellow Finn (SB) and
rates Butte average. He recommend!. agains1
Yukon Gold because of potato bug
problems (lururtm, might be a "trap-crop"! ).
He has had good yields with Black soybeans
and the edible at green-stage Butterbean
soybean. His best crops are his lenuces,
:IC4Nan JO\lf'nat PCUJe 18
recommending Red Oakleaf, Sangria,
Lolla Rossa, and Red Romaine
(SHP).
Will Ashe Bason (Floyd Co.• south.of
Blacksburg, VA) especially likes Lutz
Greenleaf Keeper (SESE) bee!li, as the
~ I keeping. sweetest and mos1 render. He
grows white, yellow and red po1a1oes, but
has had worst "Scab" disease on reds which
do 001 keep as well. He likes his yellow
poiatoes best! He notes broccoli and cabbage
do well. but need to be treated with the
biological insecricide, Dipel (B1). He
advises to plant fall varieties of cole crops
and plant these seeds in late spring. He has
found Sunroofs (the native sunflower,
Jerusalem Artichoke) easy 10 grow and s1ores
well in the l!:r0und over winter. He
recommends blueberries as a fruit crop which
tolerates warm early spells and l:11e frosts, but
recommends additional peal or organic matter
in the planting hole. Will states that Shiitake
mushrooms are relanvely easy 10 inoculate
int0 chestnut oak logs, but may require a year
to get going, but then may "fruit " for years.
He is especially happy with Scarlet
Runner Beans, which are best in flavor,
and make a ''preny good" dried bean. These
are most easily shelled when ''perfectly" dry.
He grows his beans in the garden space left
available after the spring crop of snap peas
(although this may eventually lead to disease
problems in time- ed.)
Mark Schonbeck (Instiru1e for
Sustainable Agriculture, Windswept Farm,
Check. VA) shares his favorite varieties of
"non-hybrid, good flavored, nuaitious, with
good keeping qualities, resistance to pests
and diseases, and ease of haJvest and
processing." (Whew! What criteria!)
Windswept Farm gardeners were
impressed by the grain sorghum.
Mennonite (SESE), yielding over 7 lbs. of
grain from a 100 square foot plot . The
cooked grain iasted somewhat between wheat
berries and brown rice (but had 10 be leached
of the tannins from the grain by boiling and
changing the cooking waters). Hickory
King white flour com, although it grew 10
feet tall, survived thunderstorms, showed
little earwonn damage, and had little mold or
maggot problems. They no1ed that Purple
Peruvian and Saginaw Gold potatoes had
less potato beetle problems than other
varieties. They had problems growing carrots
in their poor soil but Danvers U6 carrot
grew well withou1 becoming woody, and bad
little weed problem. They especially favored
Long Standing Bloo~dale spinach,
with its excellent flavor and winter hardiness.
They recommend several beans including
Chinese Red (SESE) azuki beans
(yielding equivalent 10 2500 lbsJacre), which
grew without any Mexican bean beetle attack!
Swedish Brown common bean had lower
yields (eqiv. 1500 lbs/A.) but have an
unusually good flavor. A local adapted
pinio-type October Bean, obtained from a
neighbor, yielded well and had slightly less
bean beetle damage than other varieties. A
Redkloud Kidney (SESE) bean was
badly chewed by beetles, but managed to
yield as much as the azulcis.
Barbara Duncan (Herb Enthusiast,
Franklin, NC) -- recommends her favorite
perennial Greek Oregano (SHP) which
she prefers for its ease-of-culture (although
hard 10 genninate) and strong, distinctive
taste.
Lee Barnes (Plantsman, Waynesville,
NC) - I've had repeatable success with
Peruvian Purple potatoes tender,
finger-sized and beautiful mixed with yellow
or white potatoes in Potato Salad! Early
Jersey Wakefield cabbage is more tender
and sweeter than other varieties. Celery
(Golden Self-Blanching and Giant
Red(actually pinkish) (SB) does well if
seeds are sown indoors early (60 - 90 days
prior to transplanting). Favorite superhot
peppers are Thai and Habanero (RCS)
(great for hot vinegars, too (()() hot to eat!),
which do best if transplan1ed after mid-May,
or when soil 1empera1ures are greater than 00°
F. My favorite eggplant is the tender
"finger-shaped" Japanese varieties, and I'm
currently addicted to the hybrid eggplant
"khiban". Can anyone recommend an O.P.
variety? Purple Top turnips are favorites!,
while ruUlbagas and kohlrobi do very wcJI if
sown 2-3 weeks earlier than for turnips.
SESE • Southern Exposure Seed
Exchange, P.O. Box 158, North Garden,
VA22959
SH - R.11. Schumway. P.O. Box
I, Graniteville, SC 29829
HA - Hastjng.s. P.O. Box 115535,
Atlanta, GA 30310
SB -Seeds Blum, Idaho City Stage,
Boise, ID 97333
SUP- Shephard's Garden Seeds,
6116 Highway 9, Felton, CA 95018
RCS- Redwood City Seed Co.,
P.O. Box 361, Redwood City, CA 94064
(See KJ # 32 Fall 1991 or master
Resource List for additional seed sources.).
By Lee Barnes
Drawing by Rob Messick
Spr\n4), 1992
�..
--BLOWING IN THE WIND
by Charlone Homsher
When 1 was growing up in
southeastern Colorado, my family hnd a
Sunday afternoon ritual. Every Sunday we
drove to the wheal fields south of town lo
check the moisture content of the soil.
There were usually live or six children;
sisters, brothers and cousins who piled out
of the pickup. My father knelt on the
ground and dug into 1he soil with his bare
hands as we surrounded him waiting
breathlessly. If the subsoil was moist Lhcn
he held up his handful of din, triumphant.
If it was dry, then the eanh sifted Lhrough
his fingers. We all goL a chance to look at
lhis little piece of eanh, wrenched up :IIld
turned over by the sweat of man, the inner
eanh which in some mysterious way would
either give us an ample crop or wither the
grain on the stalk.
This memory of my father, first
digging and than holding the soil in his
palm in a gesture of triumph, is stlU vivid in
my mind. More than anything else it
symbolizes to me the ambivalent
relationship he had to the eanh and 10 his
inherited occupation of farmer.
Before the Homestead Act of 1862
brought white seulers in hordes, there were
no towns or setdements on the prairies. The
Cheyenne and other Plains Indians were
nomadic hunters and gatherers. They found
an ample supply of wildlife sheltered in the
tal1 prairie grasses that grew as high as a
man's chest. By the I 930's the virgin
prairie grasses had been plowed under.
Everyone knew the plowing was out of
contr0l but no one could stop it. There was
always a new wave of homesteaders
detennined 10 farm. One of the excuses
used for plowing up the prairies was I.hat
the grasses were just weeds, after all; and
like weeds everywhere, they would thrive
on their own. Unfonunately the grasses
never returned. What did grow back was a
scraggly grass, euphemistically called
buffalo grass, only a few inches high, nor
high enough 10 sprout under the layers of
sill deposited by the high winds.
Not many people realize I.hat I.he
dusrbowl didn't stop with the depression
era. Even in the fifties, the fields were still
blowing. A dustsronn that would lai;L for
days could be sianed by one farmer. If a
fanner plowed his field in a dry spell and
the farmer next door happened to plow his
at the same time, it could stan a chain
reaction. The lifegiving topsoil from one
field could blow overnight into the next
county suffocating all vegetation in its path
and causing the hair 10 fall off the backs of
grazing animals.
Once 1he prairies were plowed there
was never a settled farm life. The eanh
simply could not sustain the population.
The first mass migration off the prairies
were the Okies of the dus1bowl era who
abandoned their small holdings for
California. The postwar era continued the
cons1an1 trickle of fanners into the cities.
SprtncJ, 1992
Since the land was no longer fenile and
intact as it was as a prairie, ii was the
evolution of fann pracrioe LO acquire larger
properties in order to make a profit This
me.int depending on ever more
sophisticated farm equipment LO handle all
that land, and borrowed financing to pay
for the whole operation. The foreclosures
and farm auctions of the seventies and
eighties where a result of the farmers'
inability 10 repay their massive loans.
Postwar govemment policies
encouraged expansion, as did the ever
burgeoning agribusiness industries. One of
the biggest hoaxes ever perpetrated on the
American fanner was the postwar sentiment
that the American fanner was responsible
for feeding the world. This grandiose
responsibility with its heavy psychological
load, was just more fuel for the
expansionist fodder of big crops at any
cost. Politicians stressed the imponance of
the fanncr in protecting democracy, a
responsibility that reached beyond national
borders. (Empty bellies not only cause
suffering but foment revolution.) The
postwar farmer had a mission and a duty.
Fanning is a pan of the myth of
creation. The farmer is supposed to
understand things 1ha1 other people don't.
He works in cooperation with nature. He
knows when to plant and when 10 harvest.
The farmer feeds everyone. A land without
its local farmers soon shrivels up and dies.
or so the myth goes. Or at the very least the
food prices escalate. The farmer as
supposed to be the sail of the eanh, the real
backbone of America, the man who keeps ii
all going while the rest of the country runs
amuck in the cities. At the same time he is
expected 10 remain isolated, cut off from
the mainstTCam of society, a laborer whose
opinions are considered wonhless. The
fnnner is dealing with some heavy
propaganda from without and expectations
from within. The fanners of the fifties ond
sixties were nearly frantic in their push to
mtiinstream fanning into the standnrd of
living of the while middle class. Fanners
wanted cash in the pocket, brick ranch
houses and college education for their
children. The very idea of making fanning
a respectable profession is a historically
brazen tissurnption. ln every civilized
society the farmer is the low caste, the
ignorant, humble servant of the soil.
Here is another sticky contraclictlon.
Farmers were forced off the fa.nm that they
said they wanted 10 keep and lost a way of
life that they professed 10 Jove, yet they
pushed their children into learning skills
that would be of use only in the cities, thus
assuring that the way of life could not
possibly be handed on. This could be seen
as either a foresighted concern for future
generations or a disinheritance. I never did
find an easy answer 10 Lha1 one. When I
was about fifteen my father drove me to lhe
original family homes11:ad. We walked 10
the middle of the field behind the rock
house between Lhe apple ort:hard and !he
sandy banks of the dry creekbed. I hadn't
been 10 that field in years.
Dad pointed ar the bare eanh under
the stubble of lhe last crop. With great
solemnity, he told me that he had hired a
water witcher (a dowser) who had said that
there was enough wa1er in that panicul:!r
spot for a well. The drilling crew was
arriving the next day and he wanted me 10
know how things really stood. If they hit
water, I would get to go Lo college. If
no1 ... well ...1here was nothing worse for a
young girl than lO rot in some dying farm
town.
I Ils arrirude was typical of the worry,
fear, and despair of fann fathers of that era.
In contrast to this dreary scenario, I am
reminded of the description of small scale
farmers in Japan in the wonderful
philosophical treatise on nature and
fanning, The One Straw Revolution. In
that book, Masanobu Fukuoka describes
how fanners of old Japan, before
mechanization and before life got so
frenetic, took off for a three month holiday
in the winter 10 hunt rabbits in the
mountains. They also wrote Haiku poetry.
Fukuoka claims that there was even a time
when fanning was considered a sacred
work.
In my family, of all the children who
knell with my father in the fields and got
that first lesson of the harshness of the
Eanh and its potential fertility, lam the
only one who still owns land and I do not
own fannland. In an ironic cwist of fare it
was the sudden, unexpected sale of my
grandfather's ranch that paid for my piece
of mountain.
Over the years, l occasionallv run into
one of the ex-fannboys with whom I grew
up. Meeting them is very similar 10 how I
have heard Vietnam veterans de..~be
encounters \loith each other. Looking into
each other's eyes we recognize the vast
expanses of psychic space between our past
and our present, the bridges that we have
had 10 bum to travel such distances
00Cllinuod on page 32
Draw111g by Rob Messick
Xatuah Jo\4rnm pQ()e 19
�~
5
E
p
T
E
M
B
E
A
0
11th
• ~fore C.1ting wild
edibles, be sure or their com!Ct
Identity and proper preparation.
Times may vary in your area.
Native and naturaliud plant
listings rcncct average beginning of
�- .-
0
18th
~
-
C
r
�"MEDICINE TRAINING"
These are the words ofa traditional
Cherokee medi'cine person:
My grandfather was one of those who
believe that everything has a spirit - the
stones, the grass, Lhe soil, everything. To
him, it was apparent that anybody could
communicate and work with these beings.
He believed that no one was any more
magical than any other person. It was just a
pan of being human, and civilization
domesticated that part of ourselves, and
turned everybody's reality around to
whatever white man's reality is. Everybody
had to have the same reality.
As soon as I was born, he saw physical
signs on my body thOt told him that I was
destined 10 be a medicine man. One of the
biological signs that he noticed were simian
creases (sharply-defined creases extending
from between the thumb and forefinger
across the palm - ed.). I have two of them.
When a baby is born in the hospital,
western doctors look at it to see if it's eyes,
teeth, nose, mouth, etc., are all in order,
and then they check for simian creases,
because they are a sign of Down's
syndrome. Eight out of ten babies who
have a simian crease have Down's
syndrome. I had one on each hand.
Now my grandfather had no idea what
simian creases were or what Down's
syndrome was. But he did notice that they
were an unusual physical occum:nce on my
body. There were other physical signs, but
I don't know what they all were.
He took the matter up with other old
people that he talked with, and they all
agreed with his interpretation of the signs.
After that, r was preordained by my
grandfather 10 be a medicine person and
blessed by the elders.
They gave me a naming ceremony.
They held me up and called in all of
Creation from all the directions and
introduced me. Then they offered my spirit
to the Creation, saying, "This is your
relative. This is how he will be known."
When I was a child, I would "make
things happen." 1t was like fantasizing. 1
would see something happening in my
mind, and it would occur. I could make
somebody come over to my house. r could
find something in the woods. Little things,
but r was encouraged 10 exercise that
ability.
I was also encouraged in things that the
white culture would consider foolish. If I
came home and said that I saw some Little
People in the woods, the adultS would said,
"Well, that's great! What were they doing?
How were they doing it?"
In while society parents would say,
"You're a fool," "Don't do thaL Act like an
adult," or, if they were very liberal, "Ooh,
he's got an imaginary play friend."
Most of culture is just habits. If things
don't work for you, over and over, then
you drop them. If something works, over
and over, then gradually it becomes part of
your reality and then pan or your identity.
And as a child the fact that r had certain
abilities just became a fact of my life. I was
encouraged in special ways 10 follow a
certain direction.
For instance, one of the very first
memories I cnn remember was seeing a
baby push out of a woman. Kids were nol
normally allowed to be present for that sort
of thing. But the elders thought that I was
good luck, juSt by being the. '".~ause
people thought that I was special, they
reinforced it b) IJ>"..ating me that way. Of
course, it didn'l take much to convince me
that I was special! Everybody thinks that
they have a special destiny. That's
unders1andable, and it's true to a certain
extent, but it very seldom comes oue in the
way that we would like it 10.
That was the way they began my
training. It was the most natural thing in the
world. A lot of it was just being raised by
my grandparents and being around old
people a lot of the time.
Most of the kids my age grew up
around fathers who had been in World War
ll. My grandfather wns 69 years old when l
was born. And as a boy he had lived with
his grandfather, who had fought at
Horseshoe Bend with Andrew Jackson.
Through my grandfather, l had a direcl
connection to those times. In my childhood
adventure games I pretended 1 was hiding
in the mountains during the Removal,
eating grubs and bugs, and running from
white soldiers with tall hatS.
I lived in a world that in many ways
was quite archaic. The Cherokee language
that my grandfather spoke was an archaic
version of the language they speak today.
Growing up among these elders, pan of my
thinking was archaic. I don't know if it was
because of the way that I was raised, but I
was more marurc than most males my age.
r also had a sense of being content to be
with myself. When I think of my
childhood, r think of myself as being alone
much of the time. That leaves a mark upon
you. For one thing, it made me more
peaceful being with myself. I never seem to
need entenainment. l don't need diversion.
My mind is all the diversion I need.
My early training was just spending
time with those old people. We might be
out collecting sho-un or ramps, and we
would run across a woman whose specialty
was birthing. She would point out a plant
and say, "This is good for teeth, cutting
teeth, cutting teeth," she'd say. Or "Sore
mouth," or "This is good for white
tongue," (thrush). Another time we would
meet somebody who had a lot of
knowledge in another area. That was the
way I teamed. lt was structured, but it
wasn't a structure. It was spontaneous. Yee
I had a sense that it was importanL
The only les.wns r learned by rote were
hem were long, but
the formulas. Some of 1
they all have basic Structures and themes
that run through them that make them
simple to remember once you catch the
pattern.
The formulas were in a special
ceremonial mode of the Cherokee language
that was symbolic in its meaning and older
even than the speech my grandparents
used. A modem-day speaker would not be
able to understand it. When you say, "Way
up on high where the four black ravens
rest, r call you down here, and r ask you 10
pull the black smoke all over this," what
does that mean to a modern Cherokee? It
doesn't mean a thing. But II is incredibly
meaningful to me.
Sprt.119, 1992
�Most of my training was learning how
to learn. Leaming how to use my mind.
They taught me by giving me the answers
to questions· questions I hadn't even asked
ye1. I had the answers; I had to find om
what the questions were. h's a good way 10
learn. It talces a lot of patience.
1 might be walking with my gr.indfather
or one of his friends, and we would sit
down and build a fire, cook a little
some1hing, and, as we were sitting there,
he might say, "Ginseng." Or he might say,
"lt's inside yourself." Or he might say, "It
comes when all doubt is cleared from the
mind." Just out of the blue. It would have
no reference to any1hing that we were
doing. The first few times, l started to ask
questions, but after awhile I stopped asking
qucs1ions.
My grandfather would say, "You may
not understand now, but you will
understand. You're not ready for it. But
lis1en. Pay attention to everything."
"Don't trot around knowledge," he
would say. "Knowledge without
understanding is worse than tits on a boar
bog, so wail Ir will come to you."
And it has come to me. I have been
caught up in new experiences, when I did
not know what to do, and, all at once, the
answer would be there, clear as a bell. I'd
had the answer all along, and I had finally
ran into the question.
People talk to me about their life
problems. Often they are going through a
Jot of suffering. SomeLimes I feel like a
third person sitting there watching myself
talk to them and helping to solve their
problems. rm not egotistical. I know
where it's corning from. Still, T feel
absolutely amazed. rm not me any more!
That's the way my whole life has been:
I've had the answers, but I haven't had 1he
questions. fve been running into the
questions throughout my whole life. In that
sense, it has made my life easier. I don't
know if I have run into all the questions
yet. I'm still looking. though, because
sometimes the answers will fit many
questions.
•
canvas bag. He kept everything · absolutely
everything • in this bag.
I would be walking down the trail past
a clump of bushes or a blackberry thicket,
and all of a sudden he would sL,nd up in it.
He scared me every time. He \\Ould just
appear. And he'd grin. A1 that most people,
even those who knew him, would run. But
he was a boyhood friend of my
grandfather, and I think my grandfather
was his only friend. He never manied,
and, when my grandfather died. in his own
way he took responsibility for me for
awhile. This wasn·t much, because he was
very seldom around. But he always
appeared when I needed him · every time r
needed him.
Owl did magical things. He was the one
who taught me how to eliminate doubt in
my mind. And that's the best gifL he ever
gave me.
Eliminating doubt makes magic happen.
I was brought up with no limits as to what
my mind could do. but then, as I got older
and exposed to other people, they put doubt
in my mind. Owl taught me how to remove
that doubt.
He did not give me a set of simple
instructions like, ~stick your nose in your
ear, and this will all go away." It was a
combination of things. He said that 10 clear
the doubt out of my mind I had to go
through a rational, linear process. It was
something that one had 10 be taught over a
period of time. And with my formal
experience of magic, it didn't talce me very
long to learn it.
Talso learned how to focus. If I can
visualii.e something, and see it in my mind,
and hold it in my mind, and do it in my
mind • and drop it! - it never fails. When I
was a child, I could do it easily. But as I
grew to be an adult and developed doubt. I
had a more difficult time. The fonnulas
would help me to keep my focus, son of
like daydreaming.
*
One of the old men was a special
person to me. He was a medicine person.
People came to him for conjuring and
docroring, and he was good at it. I always
referred to him as Owl, but that wasn't his
name.
He was probably six foot four, if you
straightened him out, but as a child his leg
had been broken and badly set, and he
leaned over to the left. He also had an eye
that hnd been damaged, so that although he
could see ouc of it, it was puckered up into
a fearsome squint. He was a fierce,
mean-looking old man, but he was as
gentle, caring, and loving as he was
scary-looking.
He always had a long World War I
overcoat with him. I can remember Lhe big
brass buuons that went all the way down
the front. When he wasn't wearing his
coat, he would roll it up, tie strings around
it, and carry it over one shoulder. On his
other shoulder he would carry a funky old
1
I remember a scene that happened
repeatedly. Owl and I would be walking
down a trail, and I would be talking to him,
when suddenly he would grab me by my
shirt and pull me into the bushes.
"Stand still and be quiet," he would
say.
We would stand there, sometimes for
ten minutes. Then 1 would hear somebody
coming down the trail and look up. It
would invariably be somebody that Owl
didn't want to see.
After the person was gone, I would
say, "How did you know he was coming?"
Re would say, "You know it, 100! You
know it, tool But you're so goddamn busy
chattering and talking. Busy! Give yourself
a break."
He would say, "You know
everything."
faery time I would ask Owl weighty,
involved questions looking for profound
answers, he would just look at me and
shake his head.
He'd say, "You kMw I.he answer," and
I.hen "Goddamn it, you don't need no
teachers."
And it's true. That's the big lesson. The
minute we become leaders or followers, we
have lost our power.
Owl also taught me the imponant
principle that most things don't maucr, and
I don't have any place to go anyhow. When
1 somehow indicated that I had learned this,
he was delighted.
"You got it!" he said." That's
absolutely wonderful! lf I've never done
anything else in my life, this is the greatest
thing I have ever done!" /..;:.!Ill"
He was great.
p-
End of PART I
)
Drawings by Troy Scwa
Sprt.mJ, Hl92
C
�., ~
PROTECTING THE PARK AND THE BIOREGION
Nanni World News Service
Since itS dedication in 1940, the Great
Smoley Mountains National Parle has been the
crown jewel of the Southern Appalachian
ecosystem. The Park is protected as a de
facw wilderness throughou1 much of ilS
550,000 acres and is the keystone of the
natural habitat in the southern mountains. The
Parle occupies a cemral location in the region
and acts as a preserve for rcmnanlS of the
original old growth forest and many rare and
endemic species of plant and animal life. It is
a natural habitat large enough to accept
~introductions of wide-ranging mammals
like the red wolf and the ouer. It is a dispersal
poim from which species can migrate to
replenish the the three million acres of less
protected national forests that sWTOund its
borders. Eoologically, the Great Smoky
Mountains National Park is of great
importance as a stabilizing factor 10 the
natural life community of the Southern
Appalachian Mountains.
The Great Smokies Parle also stands as
the ecological standard by which we judge
the health of the rest of the forest. But
although the Park is pro1ec1ed on the ground
throughout most of its area, the Park
ecosy~tem is deteriorating from pervasive
polluuon that drops from the skies. Because
of the high altitude of 1he Park's highest
ridges, clouds carrying contaminants gather
a1 their creslS and drop their deadly burdens.
Thus, atm0spheric pollution that affects the
w~ole re~on tends to be concentrated at high
alntude s11es such as those in the Great
Smoky Mountains Na1ional Parle. The Park
acts as a barometer for the ecological health
of the region as a whole.
1:"10.w the Park is also sailing fonh as a
flagship in the defense of the regional
ecosystem. Under the provisions of the Clean
Air Act, most national parlcs and some of the
larger wilderness areas are defined as Class r
meaning that no significant deterioration of '
the air quality in those areas is 10 be
permiued. Yet continued indusaial
d~elopment constantly increases the already
senous pollution that is undem1ining the
ecological health of the Park and the
mountain forests.
Thus, in the fall of 1991 James M.
Ridenour, Direc1or of 1he National Park
Service ~S) of the federal Deparunem of
the lmenor issued a statement declaring that
proposed developments near the Great
Smoky Mountains National Park and the
Shenandoah National Park in Virginia would
have an adverse ecological impact and were
unacceptable under the tenns of the law.
ln Tennessee, Ridenour's s1mement
referred specifically to a proposed expansion
b%" me Eastman Chemicals Company in
Kmgspon that would include construction of
a new$ I00 million coal-fired boiler that
woul~ spew 1,542 tons of nirrogcn oxide per
year mto the atmosphere.
Ni~gen oxide is a precursor of
atmosphenc 01.0ne. Resource specialis1s in
the Park have already identified 95 plant
species that show signs of damage from
~mne contamination, indicating that pollution
m the Park already is extensive.
NPS researchers also point out that
since 1950 visibility in the Park has declined
40%, and the famous blue haze from which
the Great Smoley Mountains derived their
name has turned into a siclcly gray or a
poisonous-looking yellowish white pall
depending on the season.
'
Because of aonospheric contmination
"Soil and water resources are at serious risk "
wrote NPS Regional Director James Col~
in a letter 10 the State of Tennessee
expressing the Service's opposition to the
Eastman expansion project The NPS holds
that any debilitating influences within a circle
tha1 extends 120 miles around the Park in all
directions would adversely affect the air
quality of the protected area.
LICENSE TO DUMP
Nanni World News Service
. ~n E~vir?nroental Protection Agency
adm1mscranve Judge on February 12 struck
~own challenges.to the discharge permit
ISsued to Champion lmemational Co.
allowing them 10 put was1es from its Canton
papermaking plant in10 1he Pigeon River.
The primary objections came from the
Dead Pigeon River Council, an organization
of downstream residents. The group's ma.in
complaint is that dioxin produced in the plant
is affecting 1heir health and the health of the
environment below the mill. They are also
concerned about the color and odor of 1he
river\ "':'hich are evidence of the heavy waste
load It 1s forced to carry and are hurting the
economies of the towns below the Canton
plant
The five-year discharge pem1i1 has been
stalled in coun since 1989. Confident of
victory, the company has proceeded with a
$250 million modernization plan for the
antiquated paper mill, installing new,
non-chlorine bleaching lines and water
mwcrs for recycling water that may cu1 river
use by one-third. The company hopes 10
approach a 50-unit color limit that during the
~nnit c~ntt;?versy ~our years ago i1 &aid was
1mposs1ble 10 attain and would force
closure of the plant.
The Dead Pigeon River Council is
deciding whether 10 appeal the judge's rulmg.
ECOTAGE,
Nanni World.Newt Service
''
In what might be another case of
"ecotage" in Karuah, over $50,000 wonh of
damage was done to various pieces of
logging equipment in the Buck Creek and
Rich Mountain Areas of Macon County on
February 2, 1992. lnves1igators claim that the
incident is the worst recent example of
apparen1 ecotage directed at the timber
industry in western Nonh Carolina, stating
that virtually every piece of equipment on the
rwo sites was affected. The saboteurs
punctured truck and skidder tires, cut
elecaical wires on bulldozers, cut hydraulic
and air lines on other equipment, and placed
tacks on roads leading to the sites. According
to officials of Hennessee hardwood, one of
the timber companies hit, new skidder tires
will cost $1025 each, and the hydraulic lines
will cost from $60 to $400 apiece to replace.
Hilton C3bc. an independent logger whose
equipment was damaged, said he has no
insurance 10 repair or replace his equipment,
and Jack Hennessee, Jr. stated that the
deductible is so high on his insW'ance that
damage suffered by his equipment would not
be recovered.
No individual or group has come
forward to take responsibility for the action,
but the loggers are certain the sabotage was a
protest against logging in the national forcs1s.
"(lbe ecotage) is against the timber
industry," logging contractor Lloyd Cook,
also of Macon coun1y. told the Asheville
Citizen-Times. "They've started a war. 11
looks like we are going to have to defend
ourselves. They are not playing fair."
The Hennessee company plans to hire
security persoMel to guard their logging
sites. "They brought it to me," said
Hennessee to the Citizen-Times. "I didn't
take it to them."
Forest Service investigators and Macon
County law enforcement officers reported
that they bad found foot and tire prints at the
sites. On February 6 the Macon Coun1y
Chapter of the Western North Carolina
Alliance posted a $200 reward for
"infonnation leading to the arrest and
conviction" of the perpetrators. However, at
press ume no progress had been made in the
investigation.
CUB KILLERS ARRESTED
Naunl Wnrld N""'• Scr,,,cc
A mother bear and her three newborn
cubs were killed by poachers on January 3,
J992. Michael Lee Correll of Black
Moun1ain, NC was arrested and charged wi1h
the slaying. Another man and two women,
also from Black Mountain, were charged
with transponing a bear out of season.
The crimes are all misdemeanors and
carry a fine of at lea.,t $2,000 per offense
plus a restitution cos1 of $1,035 for 1hc bear.
The two men said that they were
raccoon hunting when their dogs roused the
mother bear. Apparently the mother bear was
denning on the ground and was awakened
and frigh1ened by the hun1er~. She died, nm
only a vicLim of poachers, bur also of a lack
of mature den rrees in which she could hide
during her winter dormancy.
Spr1.t19, 19!12
�RADIOACTIVE SURPRISE
Narunl World News Service
A congressional hearing held before
Rep. George Miller's Interior Committee
heard evidence that barrels of hazardous
materials sent from Oak Ridge Tennessee
came with a free surprise in every barrel radioactive waste!
The hearing was caJled after journalist
Peter Schenkel of the Stare-Times Moming
Advocate in Baton Rouge, LA collected
irrefutable evidence that the Martin Marietta
Company, contractor 10 the Department of
Energy (DOE) at the Oak Ridge, TN nuclear
weapons complex, had been mismanaging
radioactive waste. Since 1980 the company
has sent about 10,000 tons of hazardous
wastes containing small amounts of
radioactive materials to 16 commercial
incinerators not licensed to handle such
substances.
The company knew it was violating
regulations. All references to uranium were
whited out from shipping orders. Clyde
Hopkins, the president of Martin Marietta,
told the congressional committee that the
documents were altered for "national security
reasons."
Leo Duffy, specialist in waste handling
for the DOE, disavowed any DOE
responsibility, saying that if Martin Marieua
thought that changing documents was a
proper interpretation of DOE regulations, the
company was very wrong.
Martin Marieua's actions were not only
inappropriate, but also clearly illegal, in
violation of Nuclear Regulatory Commission,
Environmental Protection Agency, and state
regulations. However, no criminal
investigations have yet been begun in the
case.
Ralph Hutchison, of the Oak Ridge
Environmental and Peace Alliance (OREPA),
said, "What happened was that Martin
Marietta unilaterally decided that there was
not enough radiation in the wastes to worry
about Although the toxic substances
contained more radiation than they were
allowed 10 bum in their own incinerator, they
still sent the shipments on to other private
facilities. The company in effect established
its own private BRC (below regulatory
concern) levels."
Journalist Schenkel was investigating
Rollins Environmental Services, a large
hazardous waste processing facility in Baton
Rouge, in January of 1991 when he
discovered documents indicating that they
may have received waste materials from
Martin Marietta Energy Systems that were
contaminated with radioactivity. As Schenkel
probed deeper, he began to run into the kind
of roadblocks that suggested that he was onto
a story that was bigger than he had expected.
llis persistence uncovered the Martin Marietta
activities. Fearing a scandal, the company
stopped all off-site shipments of hazardous
wastes during the summer of 1991.
Shenckel is not content that the full
implications Martin Marietta's actions have
been revealed. He was quoted in the OREPA
newsletter as saying, "I am not convinced by
any degree that they know the full extent of
radioactive material released."
Sprlf\9, 1992
He said that papers recently procured
from Oak Ridge give chemical analyses of the
shipments. They show the presence of
cobalt, strontium. and yttruim, which can
occur naturally but often arc radioactive
isotopes. The chemical analyses give no clue
as to their isotopic form. When Schenkel
asked, "Were any of these radioactive
isotopes?", company representatives admitted
that they did not know and no longer had any
way of finding out.
What is clear is the nature of Martin
Marietta management. Ralph Hutchison says,
"Martin Marietta took over (as the major
contractor in Oak Ridge) in 1983 after Union
Carbide was caught with mercury on their
hands, and Martin Marietta has supposedly
been doing everything right. Now in the last
month we find out that they have been doing
the same old stuff."
"A PATTERN OF ABUSE"
Natural World l',cws Savsu
The firing of Karin Heiman (see Karuah
Jour110l #31) as a US Forest Service botanist
was not an random incidence of arbitrary
authority. Repression against employees who
arrive at conclusions contrary to agency
policy has been a common occurrence in the
Forest Service.
This was uncovered in hearings held by
the Howse of Representatives Civil Service
subcommiuee, chaired by Rep. Gerry
Sikorski (0-MN). The comnunee found that
the Forest Service offered harsh punishment
to whistleblowers, even when they were
pointing out illegalities in Forest Service
activities.
At the close of the hearings on January
23. Rep. Sikorski said, "This needs to 1,c
investigated by the Depanment of Justice.
There is a pattern of abuse. There is a pattern
of ignorance. There is a pattern of delay and
retaliation."
NATURAL WORLD NEWS BRIEFS
NO RADIA TION...THIS TIME
The truck was wheeling down I-26 on
February 27 when just outside of Asheville,
NC flame spouted out from one of the
wheels. A Buncombe County sheriffs
deputy pulled the truck over and Sgt. N. K.
Goering of the State Highway Patrol
appeared on the scene. It was just another
breakdown.
"It appears that it was a just a truck that
broke down and this particular truck
happened to be carrying a radioactive
product."
What?! Yes, radioactive waste, going
from Northern State Power Co. in
Monticello, MN to the Barnwell Waste
Management Facility in Barnwell, SC.
"Until I obtained all my readings, I was
concerned," said Sgt. Goering. State troopers
carry geiger counters in their vehicles?
Apparently the possibility of a nculear
accident has become accepted as a
probability.
"You never know what kind of wreck
you might be called to," said Goering,
"because you never know who is going up
and down the highways."
Maybe this is something we need to
know.
The fire m the radioactive waste truck
was contained. No radiation was released. It
was just another day on the highway...this
time.
tnforma1ion from ,~ Asheville Ci1i1.cn-T1mca or
'1.mfn.
"Warh.tod WatcMrs" art o,-ganizing to monitor
move=nt of truck comY>ys carrying nuclear weapons
maJcriaJs on 1-40 and 1-26 /OWdl'd tht Trilknl
Submarine base in St. Mary's. GA. For in/ormolion
on becoming a Warhead Watcher, call Amy Mozingo
(704) 253-3854.
• To protect imperiled aquatic species
and their habitats, the NC Wildlife Resources
Commission has submitted a proposal to the
state Environmental Management
Commission asking that portions of 33
watersheds in IO of the state's river basins be
protected as High Quality Waters. Included
are portions of the New, the Watauga, the
Tuckasegee, the Linville. and the Little
Tennessee Rivers.
• The "Ballenger bill," proposed by
conservative Rep. Cass Ballenger, a
Republican from North Carolina's 10th
District, has passed the House and awaits
action by the Senate. The bill would protect
the Lost Cove and Harper Creek areas in the
Posgah National Forest.
Sen. Terry Sanford (D-NC) has
introduced a companion bill in support of
Ballcnger's legislation.
• Charles Taylor is the best friend the
local timber industry has in Washingt0n. It's
true - he said so himself before a meeting of
the Multiple Use Council, a timber lobbying
group.
• A Superior Coun judge in Wake
County ruled that the town of Highlands
needs no environmental impact statement 10
build a sewage treatment plant that would
dwnp 500,000 gallons of treated sewage a
day in the Cullasnja River. The citizens group
Save Our Rivers immediately appealed the
judge's ruling and asked for a restraining
order 10 stop work on the project until the
appeal is heard
• Ten otters were reintroduced into
streams arounci the Great Smoky Mountains
National Park last February. Six were
released into Cataloochec Creek and two
more pairs were released into Hazel Creek
and the Little River. Three of the Otters
released in Cataloochee were pregnant
females expected to bear young this spring.
NII/IJroJ World N~ws I, rdilrd •,
e-m Crundit,:rr.
�WHOSE RULES?
The Drinking Water Protection Controversy in North Carolina
"ll's the biggest cave-in in the history
of the Environmental Management
Commission. lt's remarkable that big money
overpowered science and public suppon."
This was the conclusion of Bill
Holman, environmental lobbyist in the Nonh
Carolina state legisl.nrure, about the change in
the watershed protection rules proposed by
the state's Environmental Management
joined the campaign after it got going, but the
finances and the strategy came largely from
big urban developers in the three metropolitan
areas.
The development consortium had paid
little attention to the 1990 public hearings. In
1991 they turned up the heat. They called up
association. Carla DuPuy was formerly a
eouniy commissioner in Mecklenburg
County.
Barnes is from Wilson, NC and Brady
is a lawyer from Lenoir.
. . ~Wc~s~ ~~~-~:f~~i~~f~:~
, . 'liearings on regulations adopted in 1990.
The original regulations, created in
1990 under a mandate from the Water Supply
Watershed Protection Act passed by the state
legisl:uure in 1989, were designed to protect
sources of pure drinking water for towns and
cnies across the stale. They basically set up
two areas around a lake or an intake point
from a river from which drinking water was
drawn: a critical area, one mile around the
water supply point, and a protected area, five
miles around the water supply point.
Watershed iypcs were graded according to
the amount and iype of development that
would be allowed within the critical areas.
A WS-1 watershed was the highest
grade. in which the entire area was essentially
publicly owned and development was not
allowed. Residential developmenr was limited
from one house per every two acres in a
WS-Il area 10 one house per acre in a
watershed graded WS-IV.
Industrial and large commercial
development, like large shopping malls, were
prohibited in the critical areas or WS-Il and
WS-ITI watersheds, which were designated
as primarily residential or agricultural areas.
These restrictions raised the ire of
well-monied and powerful developers. ln the
words of the Charlotre News and Observer,
''The developers realii.ed that the standards
the commission approved in 1990 were real
con1rols. They actually would protect the
water permanently - and thus could threaten
the making of forrunes of the quicker, dirtier
son."
The developers argued thru the EMC
had substantially changed the rules since the
public hearing, and therefore the commission
should hold more hearings.
Leadcrniip for the eonsonium came
from a development project in Durham called
Treybum. The two developers of that project
are Clay Hamner and Terry Sanford. Jr..
Also involved were the North Carolina
Homebuilders Associntion; Duke Power's
Crescent Land and Timber Company; John
Crosland, an intluential homebuilder in
Chnrloue; the Cornwallis Development
Company, which is a subsidiary of Coon
Mills textile company; the backers of an0ther
project called Watt Creek Park, an industrial
development in the City of Burlington's
watershed; and prominent developers in
Guilford County.
Most of the energy for this effort came
from the Piedmont. Some of the smaller
developers in the mountains, and some of the
agricultural interests - like the Fann Bureau :KatilM Journm pO<Jf 26
connections, pulled strings, and contacted
local builders and real estate companies
across the state to pack the local hearings. As
a result the hearings were divided · often
bincrly (sec Koruah Journal #32). Because of
the public interest, the EMC extended the
comment period. They received 2,652 leuers,
the most comment the commission had seen
on any issue except hazardous waste. Ninety
percent of the tellers were in favor of
retaining the stricter watershed conirols.
But apparently hearing rooms are not
where government policy is formed. The
developers pulled strings W1Lh the EMC and
organized a campaign to frighten local
officials about watershed regulation. lf the
watershed protection regulations were kept in
place, they maintained, economic
development in the Stale of North Carolina
would cease entirely. The members of 1he
EMC wilted under the heal. They repudiated
1he1r fonner conclusions and offeted up a
watered-down version of their own
proposals.
Of a panel of six hearing officers, four
supported weakening the rules. and two were
opposed. The four supporters were Virgil
McBnde, Doug Boykin, Robert Griffith,
Carla DuPuy, while Cllnrlic Brady and
Michael Barnes opposed the changes.
Boykin and Griffith are developers
themselves. Virgil McBride was fom1crly a
lobbyist. Although he never lobbied for
development intercsis directly, he worked for
industries closely connecting to development
and construction, primarily the trucking
Orawu,g by Midu,el Thompson
In the end, by a vo1e of 11-5 the EMC
cul the size of the critical area in half, from
one mile to one-half mile in radius. The new
rules doubled the amount of residential
development allowed in WS-JI and WS-UJ
areas, to one house per acre in WS-n areas
and one house per one-half acre in WS-m
areas. Under the new regulations industrial
development and shopping malls are allowed
in the WS-ll and WS-lll areas (only landfills
are prohibited), if they do not discharge
wastes directly into the streams and lakes
from which people will be obtaining their
drinking water. In a WS-IV area industrial
discharge is allowed directly into the scream.
The new, weakened regulations do not
go mto effect until 1994, so developers have
two years to begin projects that would not
come under the junsdiction of any watershed
protection rules.
Bill Holman's assessment is that, ''The
hearings were only for show. Big money
working behind the scenes gulled the rules."
Whereas the earlier watershed
protection regulations were drafted with
assistance from environmentalists, business
people, local governments, and scientists,
'"There was no technical basis in the hearing
record for the changes that were made.
There's nothing in the hearing record that
said it was alright to double tl1e density of
development in protected watersheds. There_
was n01hing in the hearing records that said u
was alright to have indusoial developmenL
The changes were totally political. h was
government behind the scenes," Holman
Sprl.nq, 1992
said.
�Observations by commission mem~r
Barnes seem to verify Holman's conclus10n.
"I never saw any facts and figures 10 change
what we passed in 1990 10 what we have
here today," Barnes Lold the Asheville
Citizen-Times.
Holman said that conservation groups
are going to appeal the EMC vote on the
watershed protection regulations and that they
are going back to the State legislature to ~sk
for more specific drinking water protecnons
10 be enacted inLo law.
The threat to people's health and
well-being resulting from inadequate
protection of drinking water supplies is real
indeed. However, the drinking water
controversy also brings to light broad
questions about how decisions are made in
Nonh Carolina.
The Environmental Management
Commission is the policy-making board for
the Deparunent of Environmental
Management (DEM), part of the Depanment
of Health, Environment. and Resources.
Many of the s1affo~the pEM have.scientific
credentials, but their acnons are gwded by the
EMC, which consists of lay people, chosen
for their influence and political orientations
more than their expertise. And chosen not by
the people of the state, but by !h~ go,vernor,
who appoints 13 of the comm1ss1on s 17
members, and by the lieutenant governo~ and
the speaker of the house, who each appoint
two.
The Environmental Management
Commission makes important decisions, as
the present controversy shows. These
appointed members of a government
commission have great power over sia~e
policy the future of the land, and the hves of
many people. Yet the~ 3:e insulated ~ro.m
informed scientific opinion and pubhc input.
rn effect they constitute a ruling elite,
ostensibly legal and aboveboard, duly
.
constituted by state law, yet more responsible
10 powerful special interest groups a_nd state
power brokers than to any democrauc
institutions or interest in the natural
environment.
The actions of commissions like the
EMC are shielded from public panicipation
and control, and are carried out largely
unnoticed except in cases such as the
drinking water proteetion controversy. The
public does not often get to see the degree of
power wielded by the members of _th:
Enviromental Management Comnuss10~ and
the others like them, much less to be pnvy to
the directives coming from the high officials
who appointed them. l~ their ~c~ons ~ere
more visible, the resulung pohc1es rrught be
quite different.
People need clean drinking water.
Aquatic habitats need protection from
development. And the power of "government
behind the scenes" must be broken.
- by David Wheeler
BIG IVY
The hiker moves quietly, in awe of the
great trees beneath which she walks: u_ntil she
is brought up short by a splash ofbnlban1
color on the forest floor. A small cluster of
the rare Gray's lily shine in the dim forest
light. A short way down the the trail her eye
is drawn by the bright yellow of broadleaf
coropsis, and, there! - t~e pale be~uty of~
bleeding heart plant. This clearly 1s a special
place. This is Big Ivy.
.
Located in the Black Mountains beneath
the much-visited Craggy Gardens, the Big
rvy area is less well-known but. in its own
way, equally as beautiful and scientifically
perhaps much greater in importance than the
popular scenic attraction above.
Big Ivy contains large areas of
old-growth forest and a long list of rare plant
and animal species. Thirty-two rare plants
(including 18 listed as "rare" in the State of
North Carolina and 14 species that are
"watch-listed" in the state) and eight rare
animal species inhabit the area.
The large patches of old-growth
forests, a disappearing habitnt in the Sou.thern
Appalachians, account in part for the vanety
of unique species in Big Ivy. But an unusual
geological formation has given to the area
soils that are "circumneutral," nearly neutral
in pH, compared to ~e aci<l;ic soils gene~ly
found in the mountains. This has resulted 10 a
number of plants and plant as~iati~>ns n?t
found in other areas of the Katuah b1oregion.
Big Ivy is critical to the overall biodiversity
of the Southern Appalachians.
But all is not idyllic in Big Ivy. Because
of its diversity, the area has c_ome under
much scientific study, and sc1enus1s feel that
conditions in Big Ivy are declining largely
due to timber sates, which have caused loss
of endangered habitats and rare species as
well as fragmentation of the irreplaceable old
growth forest. The area is at a critical
Drawing by Mich11el Thomp,on
Spri.NJ, 1992
moment: there are healthy habitats and
populations yet in Big Ivy, but each
succeeding activity in the forest m~es new
inroads into already-threatened habitat areas
and further tips the balance toward
irrevocable destruction.
The big trees, however, offer an
irresistable lure co loggers and the US Forest
Service which concrols the area. In July of
1991 th~ Toecane Ranger District rel~ a
draft environmental assessment for a nmber
sale in Sugarhouse Cove. The assessment
designated approximately 2,3~ acres of
timber in the project area as ''swtable f~r
cutting." Mentioned in the plan altem~nves
was the construction of about four miles of
new road into a previously undisturbed area.
The response from area scientists and
environmentalists has been blunt and
passionate. Local biologists and botanists in
particular, have offered Lhe USFS the
benefits of their research and learned
opinions about how a logging ope~tion.
would affect the rich diversity of this unique
area.
Among them is Jim Patrenka, a
.
biologist at the University ofNonh Carolina
Asheville, who in a scoping letter.to the
USFS informed the agency that his research
indicates that every acre that is clearc~t in
Sugarhouse Cove will mean the derruse of
some 3 200 salamanders, including members
of rare ~d threatened species. This is a death
rate, according 10 Patrenka, that will ~ a
chronic depression of salamander populanons
in the area.
Biologists in other specialties share
Patrenka's concerns. In the past, accord!ng to
local activist Haywood Greer, planned umber
sales in the Big Ivy area hav~ caused. some
friction between Forest Service officials and
scientist.s working with the Nonh Carolina
Wildlife Resources Commission, who
objected to the damage that would be done by
the logging activities. Other i:e~hers have
found lhm p1m timber upc:niu~~~ in the area
have decimated local commumues of
sensitive plant species, such as goldenseal,
whose recovery has been very slow, if the
species is recovering at all.
Right now the proposed lo~ing in
Sugarhouse Cove is on hold.~n~ng further
studies of the plant commumn~,; 10 tJ:ie
planned sales units. These s1ud1es will be
carried out this spring. Hopefully they,
combined with the weight of scientific_
opinion, will dissuade the Forest Se~1ce .
from carrying out their plans to cut umber m
Sugarhouse Cove.
AnOLher action being considered by the
Forest Service is the construction of riding
trails through Big Ivy for the benefit ~fa
nearby commercial riding stable. While.some
people would be able to have pleasant rides
through the old growth f~st areas, they
would unwittingly be cau~m~ severe effects
10 the forest they were enJoying.
Big Ivy does not need 10 be logged or
suffer rides-for-pay 10 be of value. The area
is of greater value as it is: This val_ue can be
maintained by only one sunple acnon: to
leave it alone. Big Ivy is just too special to
end up being just another timber sale.
• by Emmm Grw1djgger ond David W~elcr
~
�Wblz Wisdom (01' the Two Uggeds
DRUMMING
DearKatuah,
I found your anicles on the past
history and possible future desirability of
human use of fire to influence Southern
Appalachian ecology t0 be most interesting,
and l believe that fire could be a valuable tool
for ecosystem management At pxescnt we
have 100 much early successional habitat in
Kauiah, and we should, for now, lay down
the tools (such as fire) that reverse
succession.
Organic matter is a critical element in
the regeneration of new forest soil. The soil
organic mauer harbors the life of the soil. It is
where microorganisms live, grabbing
nutrientS and cycling them back into plant
growth, instead of losing them to erosion or
leaching. Microorganism.~ also attack rock
particles, breaking them down 10 create new
soil.
Organic mauer also keeps I.he soil
cool and moist, protecting plants' fine root
hairs and giving I.hem a fertile medium in
which 10 grow, thus keeping up plant growth
and production.
Burning destroys organic mancr, and
we should be encouraging and conserving it
to nourish the next generation of I.he forest
There is also I.he possibility that the
greenhouse effect will result in massive fires.
We need to protect the forest against that as
well.
Since the arrival of the white man,
cool, moist habitatS have been greatly
decreased, and xeric, hot sites have been
greatly increased throughout the region as a
whole. There arc plenty of overgrazed slopes
near human habitations which would suppon
pines and oaks. If we want pines, let's plant
them on overgrazed hillsides. If we want
oaks, let them invade our pines.
Cool, moist, habitats are under auack
in Katuah, while hot, dry ones are all too
abundant Don't play with fire.
Sincerely,
Jesse Jones
Asheville.
Swannanoa River Watershed
Dear Ka11lal1 staff,
What I'd like 10 know is this: how
do you do it?! lime after time you people
keep coming up with inspiring themes and
relevant materials and then laying it all out in
visually inviting spreads which seem to get
beucr and better all the time?
David Wheeler's anicles in the recent
Fire issue, as is usual with his work, speaks
so clearly and comprehensively. Rob
Mes~ick's excellent organic artwork produce
depth and flow. I can't imagine the
tremendous amount of work, much I'm sure
donated, going into the production of each
Katuah! What a sense of pride it must be for
all involved when it finally slides together
and goes to print.
Being an "outsider" from over in the
Ohio ruvcr Bioregion, I find the journal none
the less relevant and immediluely meaningful.
At our Solstice gathering l passed the latest
issue around and many jotted down your
address, so expect to hear from Lhem soon.
(Raves on Rob's tunle on the back cover).
Hoping the coming seasons bring all
of you much peace and contentment,
inspirations and joy.
Sincerely,
Dave Ort
Phoc,, councsy or lhc Mounl.lDI Hcriiqc Center
Dear Editors,
l discovered Ka111ah Journal at
Mountain Crossings in Blairsville, GA last
summer. That well worn issue has been
re-read on many occasions - its time 10
subscribe!
While I currently don't reside in
Katuah, this summer I'll be moving closer 10 Cherokee County, GA. r wani to rap into
the Kauiah spirit and become aware of the
environmental issues and concerned people
of the area. The Appalachians have always
been like home for me, maybe because I
spent my childhood summers there.
Keep up the good work and positive
efforts.
Piss not into the water,
nor on any mother, child, or father.
Water is not the proper medium
to relieve repeated bladder tedium.
Piss off the walk, path, pavement, or road,
piss not on flowers, birds, or toads.
Piss near, never on, the plants and trees
where no one cares, hears, or secs.
To kill poison ivy or athletes feet
join Latinos: peace on cet.
Never piss in the same spot twice,
not anywhere that h's not nice,
nor within the sight of prigs or wardens.
Piss near borders, hedges, gardens.
Piss on national, state,
jurisdictionnl boundaries
on conventional and nuclear weapons
foundaries.
Follow wolf and coyote
10 the reaches of your domain.
Piss on dogturds and cowpies,
mountain and plain.
Piss not on the trail, campflIC,
bed, or nursery,
nor writing cursive, cursorial, or cursory.
Piss not on any creature, especially fishes,
nor hasty love, slow rage, good wishes.
Piss not on tools, machines,
electrical devices,
electric fences, antennae,
nor ho1wire splices,
not TV sets nor video games,
tho' temptation may be great.
Piss on prejudice, injustice, hate.
Piss on all oil spills and spillers.
Piss on dream-, plant-, or animal killers.
Piss on soil and compost heaps,
never on sailers, flyers, or creeps.
Piss on dirtied or painted stones
on sca1tered or unburied bones.
Put piss little by little where it belongs,
nor in sink, creek, spring, or ponds.
Give proper pisscrs privacy and honor.
Piss on llfe-pissers, messers, conners.
Piss on anyone caught on fire
with anything less than true desire.
Piss not intO Lhe wind nor in the water
but on the idea that it doesn't mauer.
- version read at Coifee House one night,
Fall,1990
by Erbin Crow.from his legacy
SPRJNG
Sincerely,
Nancy Moreland
Kasuah Peoples,
Another tender, angry, beautiful, and
compelling year of Kamalr Journal! This last
year's writings and illustrations were
exceptionally insuuctive and reverent. In
what other publication does lhis combination
of an, education, acnvism, and prayer exist?
1 love you very much,
Nancy Ligni12.
Old winter has retreated
10 the nonh, her snowy remnants
wasting into pools that feed
the swelling bulbs and heave
life fonh • all bursting cells
and swarming molecules.
· Caroline Rowe Marrens
�SAVING WILD SEEDS
by Lee Barnes
Individuals should sttive to collect,
preserve and increase their bioregions'
remaining wild and cultivated plant genetic
diversity. (See "Seed Saving to Preserve
Biodiversity," Ka11,ah Journal# 32). While
the best means of protecting a region's
genetic heritage is by preservation of large
areas of natural ecosystems, we can collect
seeds and cuttings of useful wild plants and
further increase these plants in our gardens
and backyards. The most valuable,
irreplaceable, and exportable resource of a
region arc copies (seeds, cuttings, etc.) of its
unique genetic heritage, the value of which
far exceeds any mineral or energy wealth
which could be exponed. Talce care not to
collect over a quarter of an individual plant's
seeds, leaving plenty for wild animals and
natural seed disaibution and renewal.
Wild-plant seed collection and
germination techniques vary greatly from
those commonly used with normally
cultivated fruit and vegetables. Our cultivated
varieties have long been genetically selected
and modified over historical times by
gardeners who selected for ease of harvest
and unifonn germination. It is preferable to
collect seeds of wild-plants which grow
within one degree of latitude (about 70 miles)
and from similar elevations to which they are
to be grown. This is to maximize the
favorable selection of locally adapted genetic
traits which will result in winter hardiness,
and other adaptations to local growing season
and regional micro-climate.
Wild seeds commonly mature and are
released over periods of several weeks.
These seeds are genetically programmed 10 be
released, remain donnant through winter, and
then germinate irregularly over long periods
of time. This trait serves as generic insurance
by preventing all seeds from sprouting at one
time and perhaps be lost to a major natural
catastrophe, such as major drought or fire.
The simplest seeds for the wild
seed-saver to collect and save a.re the "dry"
fruit seeds (nuts, dry legumes, sunflower,
cattail, grasses, etc.). These dry-fruits mature
and release relatively "clean'' seeds which can
be collected and stored with a minimum of
cleaning and processing. Most seeds need 10
be cleaned of any remaining fruit pans (chafl)
to reduce disease and insect damage during
storage and germination. Most "dfy" seeds
need to be dried to six 10 ten percent
moisture, then stored at low temperatures and
low humidities. Plant seeds which are usually
"dry-processed" include apple, pine, spruce,
fir, sumac, and grapes.
The most important factors affecting
seed life are humidity changes and storage
temperatures. Seeds for planting should be
stored in moisture-proof (also insect and
animal-proof) containers. Save only "sound"
and firm seeds and nuts. Some seed-savers
place a bay leaf in their storage containers to
repel bugs. (Anyone know of local herbs for
~is purpose?). Storage in wide-mouth glass
Jars with rubber gaskets is ideal. Preferably,
store these at low temperarures between
Drawing by Rob Messick
Spri.nq, 1992
40-32° F. - each 9° F. decrease in storage
temperature below 80° F. (to 32°) will
commonly double seed longevity.
Plants which produce "fleshy" fruits,
(such as persimmons, berries,
jack-in-the-pulpit, etc.) require additional
cleaning and processing. Aeshy fruits
encourage natural disaibution by being
"tasty" to animals and humans. These seeds
often require additional processing by being
passed through an animal's acidic gut, or by
natural fermentation by microbes to remove
the fleshy fruit tissues. Fleshy fruits
(especially members of the Solanaceae plant
family) can be processed by a honicultural
process called "fennentation," whereby
mashed-up fruits nre allowed to fennent to
destroy pathogens and chemicals that inhibit
germination. Then the seeds arc separated
from the pulp, washed, dried, then stored.
Another technique to separate small
seeds from their fruit is called "floatation."
Small fruits are "mashed" and soaked in
water for several days, so that
microorganisms can Stan 10 soften and digest
the fruit pulp. This partially digested fruit
pulp is then mixed with additional water and
processed by being agitated in a blender
using short "pulses" (or by rapid whipping
with a whisk). Healthy small seeds then settle
to the bottom where they can easily be
collected by pouring off the floating "pulp"
(some plants have seeds which normally float
- look for whole, uniformly shaped and
colored seeds). For better results, replace the
steel blender blades with a shon piece of tire
rubber so as to cause less damage to the
seeds. This technique is successful with
fruits of dogwood, strawberries, persimmon,
holly, juniper, magnolia, and sassafras.
Most wild seeds of temperate zone
crops require additional handling to duplicate
the natural conditions of cold winters. These
seeds require a cold, moist "stratification"
period to overcome genetic and
environmental blocks to germination.
Temperate wne plantS have biological means
of counting time ("internal clocks"), and
measuring day-length and "chilling"
temperatures. These seeds will not grow until
their internal clocks are satisfied with a
sufficient number of genetically detennined
hours of effective chilling (for example,
requiring a minimum number of hours
exposure - hundreds to possibly thousands of
hours of temperatures between 4S O and 3S 0 ).
Examples of plant seeds requiring moist
stratification include beech, walnut, many
oalcs, and filbens. It is especially imponam if
you collect wild nut trees to be sure to collect
seeds from areas which have similar numbers
of chilling-hours as the location where you
plan to grow them.
Another factor to consider when
choosing to grow plants from seeds is the
mnturation period of many long-lived
perennial plants (esp. fruit and nut trees).
Perennial trees and shrubs must grow
through a genetically influenced maturation
period before they begin to flower and bear
fruit (a son of transition from juvenile to
sexually mature, adult phase). These plants
are usually propagated by asexual means (not
involving seeds, but by cuttings or grafting).
Most of these plants produce seeds by
cross-pollination, and do not reproduce
"true-to-type" (the offspring are not
necessarily similar to their parent-plants)
from seeds, and may hove long maturation
periods. By asexually propagating fruiting
trees (cuttings, budding, etc.), one can select
superior plants (such as with larger fruit, or
tolerance to pests) and produce genetically
identical rooted planrs. These rooted cuttings
from marure trees will usually produce fruit
in just a few years, thus skipping the I ~20
years (or more!) before fruiting if grown
from seeds.
Seed longevity (defined as the average
period during which seeds can survive and
then grow) falls into three categories slum-lived (need to be sewn immediately or
within days/weeks of collection, and never
allowed to completely dry out); medium-lived
(months to S-10 + years); and /011g-lived
seeds (which may remain viable IS to 100
years, and arc able to survive until
environmental conditions are favorable for
germination.
Shon-lived varieties (spring-seeded
maples, serviceberry, paw paw, persimmon,
and sumac) - must not be allowed to totally
dry or they will die. Some seeds must be
sown immediately upon release from mature
fruits to prevent funher development of
growth-inhibiting chemicals which affect
their ability to grow. This group includes
Franklinia, trillium and many
difficult-to-germinate seeds.
Most medium-lived temperate wne
plant seeds (most K.aruah native plants)
require cold, moist stratification, whereby
seeds are stored in moist conditions (in moist
peat or sand) at 32-40° F. for two 10 three
months to overcome internal blocks to
(continued on p. 30)
Xatuah
Journot
P°'J& 29
�germination. Ao easy way to treat these
species is by mixing cleaned seeds with i:qual
pans of moist sphagnum moss or coarse sand
(in a medium that is moist, but not too wet squeeze out excess water!) in moisture
retaining conrainers (zip-lock bags work
well) stored at normal refrigerator
1emperarurcs (40-45° F). Many long-lived
seeds (thick-seeded legumes, water lilies,
morning glories) require physical thinning of
thick seed coats by microorganisms, or
hastened by partially filing, or nicking
partially through the impervious seed coats to
allow passage of gases and moisture to the
donnant embryo.
Saving wild seeds for home
germination is the first step in establishing
wild-food gardens in your back yard. (avoid
trying to transplant mature plants from the
"wild" - this is rarely successful due to
massive root-damage, and also saips the
natural habitats of productive wildlife foods
and new plants). Native agriculturists first
cultivated wild plants which natu:rally
established themselves from seeds and
discarded roots thrown onto their trash-heaps
(original "compost" piles!) and disturbed
areas (fire cleared areas, etc.). ff one can
provide the proper growing conditions, the
low-input culture of these planiS will allow
easier plant gathering without excessive
demands on the diminishing wild
populations.
Earing wild and "semi-wild/
semi-cultivated" plants in "season" will
provide one with fresh, nutritious foods and
a "reunion" with the cycles of nature.
Eat weU and give thanks for 1he tasty
gifts of our Green Spirits!
C.S. Schopmeyer. 1974. Suds of Woody
Plants in tM United States Fon:st Service, USDA
Agriculture Hnndboolc No. 450. USDA. 883 pp. •
TIIE reference for seed handling and gcrmin3tlon of
188 genera of woody plants ruuive or IUIIW'lll'faed in
the U.S. Very detailed with additional rcfcn:nccs.
fbrry Phillips. 198S. Growing and
Propagating Wild Flowers. U.N.C. Press, 331 pp.
$14.95 • especially well-written !llld beautifully
illustraled rcforencc on seed nnd spore p~tion or
native NC plants. Includes calendar of blooming d:ues
and commercial plant production timetable. &ccllentl
BURNING BUSHES
Azaleas, with mouths aflame,
Plant Propagation References
Ignite the mountainside each spring:
Hudson Hanmann and D. Kester. 197S. Plant
Propagation: Principles and Practicer. 3rd Ed.
Prwlic:c-Hall, 662 pp.• the defmilive text-book on
plant propagation l The-Ory and practlcal inro.
cry out In tongues no man can claim,
lheir ancient message siuling.
Michael Dirr and C. Heuser. 1987. Tiu!
Reference Manual of Woody Plant Propagation: From
Sud to Tisiue Culture. A Practical Working Guide to
the Propagation of Over I 100 Spt1cies, Varietit!f and
Cultivars. Varsity Press, 239 pp. - TIIE guide 10
propagatlon or woody plants used in Nonh America.
Includes prcfcmd l)l'Oll0gation ICChniques (seed,
cuttings, cu:.}, as well as. seed treatmc,us and specific
rooting percentages, etc.
Caroline Rowe Martens
ddu of the Big Cove dance
tpeak• of traditions and tinp tb.c
Booger Danu,
Com
Dance and • dotCJI 01hcrt with
drum and ranle.
c...,.n
WHERE TIIE
Get a set of 10 assorted
folding cards with
artwork you see in
Katuah Journal.
(Envelopes included.)
byRobW~ck
Send $11.25 postage paid
to:
Rob Messick
P.O. BOX 2(,()1
BOONE, NC 28607
RA YENS ROOST
~
Chcrolcce traditional
tonp of Wallcc:r Calhoun
__,._...,...,
CA.11111'1 ANO IOC*UT
It WAIL Sil
....,..
ATTil&c:e,ru$JO
MOI/NTAJN tlurrAGl ~
Wll'l'Ul< CAIIOUl'IA Utll\llllSITY
Cuu.ow11D, NC l87ll
(704)227-7129
Spring, 1992
�I•:.,,.
tt•· r ,.
9
Sustainable Agriculture and Regional Diet:
Annotated Resources
These l'CS0W'0CS were nx:ommendcd by KJlumh
ConlribulOl'S as their favorites. Price estimates are
included for reference and may not be currcnL Most
are in print or available from Inter-Library loans. A
more complete liSt ( 11 pps. w/ 117 resowces) is
available from Lee Barnes (P.O. Box 1303:
Waynesville, NC 28786) for S2.50 ppd. or send five
or more annOla!Cd resources for a liee copy. Ho!
Sustaioab(c Agrirollocc
Trauger M. Groh and S.S.H. McFadden. 1990.
Farms ofTomorrow: Communiry Supporttd Farms;
Farm Supported Communities. Biodynamic Farming
and Gardening Associalion. Inc. 169 pp. About
$12.00 - begins with several essays on the
philosophical underpinnings of CSA's (Community
Sponsored Agriculture), then describes 7 successful
farms, and concludes with practical info on slllrting
and managing a CSA. Valuable to both CSA
growers and sharers.
Jeavons et al.1983. The BacJcyard llomuttad
Mini-Farm. & Garden I.A)g Book. 10 Speed Press.
196 pp., 58.95 • gives economic data about intensive
gatdening income profits.
Eliot Coleman. 1989. The New Organic
Grower. Chelsea Green. 269 pp., $19.95. excellent
guide 10 beginning mlltket gardeners, stressing the
8-ycar crop rotnlion developed by Coleman,
including inlClScedcd green manure crops, etc.
Robert Rodale. 1971. The Basic BOQk of
Organic Gardening. Rodalc Press. 377 pp•• a classic
(and inexpensive) inlrO to organic gardening
principles and techniques. If you buy only one Rodale
Book, buy this one!
Sustaioabtc Piel t FQQd PcrsccvaOoo
Cherokee, 19th, and 20th Century recipes used by
sculcr; on Hazel Creek, in Ille Cire.u Smoky
Mounmins. Includes information on historical
cooking Lechniqucs uulizing mostly regionally
produced foods.
Jerry Conner. 1991. Eats From IM Peaks
Carolina Mountmn lleritage Cookvy. Ridgetop
Assoc. Pubt.. 111 pp.• $14.95 - modern adap!Otions
of trndilional recipes by n mastcr cheri Delicious!
Mary Ulmer. 1951. Cherolc4!t Coolclore.
Self-publ. 71 pp.· tradilional Cherokee recipes. Great
mush!
Stephen Facciola. 1990. Cornucopia: A Souru
Book ofEdible Plants. Kam pong Pub!. 677 pp.
$35.00 • i.ncrcdibte botanically arranged guide to
edible plnnts, the best of its kind! Describes over
3000 edible plants Md lheir commercial .sources.
Extensive review of cultivars of over 100 major food
planlS. LislS 52 pages of domestic. foreign and
commercial sowces for these plants. Exten~ive
Bibliography and appendices. Chcclc It out!
Lee Peterson. 1977. A Field Guide to Edible
Wild Plants of Easttrn and Ctntral North America.
330 pp. $9.95 · illustrated with plant grouped by
habitat where they can be found.
Paul Hlltnel and Mary Chiltoskey. 1975.
Cherout Plants and Their Use.s • a 400 Ytar 1/istory
. Self-publ.. 65 pp•• reference to 450 plants used by
the Cherokee, including botanical names and uses.
Noc illustrntcd.
Tom Brown, Jc. 1985. Tom Brown's Gui.de to
\Vild Edible and Medicinal Plan1s. Berk.Icy Books.
241 pp. S7 .95 • another in a series of spiritually
sensitive guides to co-surviving with wildness.
H.ighly recommended!
Stanley Schuler and E. Schuler. 1973.
Preserving the Fruits of tht Earth; How to 'Put Up'
Almost Evuy Food Grown in the United States in
Almost Everyway. Galahad Books.· 234 pp.·
general chapters on methods or food pre.wvation
(drying. smoking. brining, etc.) followed by a most
complete encyclopedia of foods and tl1eir common
preservation methods.
USDA. 1977. Canning, Freaing, Storing
Garden Product. USDA Agric. Info. Bull 410.86
pp. Free· Excerpt from 1977 Yearbook of
Agriculture. Gardening/or Food and Fun. Ovczview
or canning and drying techniques • This is
representative of nU/ll(l'()us free publications available
through your Agricultural Extensioa Service. Be sure
to chock out other tax-paid resoun:es available.
Bcginnnl Cookbooks t wna-PJ;int Eocai:1011
John Freeman. 1985. Survival Gardening and
Survival Gardening Coolcbook. John's Press, 102
pp., $10.95 ea. · excellent guides 10 sustaimtblc.
healthy food growing and pre~n. Thorough
coverage of human nulriti011:1.I needs and how to meet
these using foods from the garden.
DW1J1C Oliver. 1990. Cooking on /laze/ Creek:
Tlit Best of Southern Mountain Cooking.
Sclr-publishcd. 261 pp., $13.95 • ll'lldiLionaJ
Spri.tuJ, 1992
Deborah Lee. 1989. Exploring Nature's
Uncultiva~d Garden. Havelin Pub!. 195 pp. $14.50 •
extmotdinary guide to wild foraging which deals with
eastern and west.em philosophy and sensitivity to
plants. Very highly recommended!
Nccessruy Trading Company: Box 305; New
Olstlc, VA 24127. offers wide vllricty of organic
glltdcning supplies, naturnl pest controls, cover crop
~.etc.
Sandy Mush Herb Nursery; RL 2, Surreu
Cove Rd.: Leicester, NC 28748 (704) 683-2014 •
extensive Iisling of herb plants, unusual perennials,
CIC. (Cat. $4.00)
Edible Landscaping; Box Tl; Arion, VA
22920 • specializing in locally-adaptCd, pest-resistant
varieties of common and unusual fruits.
Qcenoizatioos t Nmslcuccs t blaeazioes
The Mountain GardtfU!r Ntwslt!Jtu from
Organic Gardening Cooperative; Rt. 3, Box 409-N:
Sylva, NC 28779 (ncw/monlhly). sponsors
monthly moctings (3rd Wed.ncsdoy, 7:00 pm) at
Jackson Co. Library (Sylva).
Appropriate Technology Tranefu to Rural
Areas. ATTRA 1991. ATTRA l-800-346-9140 -a
fedemlly-funded resource organization aimed at tnilarcd
information-search for assisling commercial and
production-level clients (their funding limits their
ability 10 help backyard, individual growers). Have
helpful Resource LiSIS. "Videol:/Slides/Tapcs oo
Sustainable Agriculuue• (18 pp). "Sustainable
Agriculture Organizations and Publication LiSt (24
pp.), etc •• Also produce lnformation Packages on
diverse info such as "Green Crops and Gtccn
Mllnurcs; "Direct Marteting." CIC. Excellent
resource! Writennd thnnlc your officials forconlinued
funding of this experienced, J'eSOW'Ceful, enlhuswtic,
and dedicated group.
The Virginia Association for Biological
Farming; Box '252; Flint Hlll, VA 22627 •
non-profit organizalion, co-ocdimucs organic
cenificalion, seminars, Flltm Held D3ys, and
farmer-to-farmer networking. S25.00 year.
Carolina Frum Stewardship Association; Box
511; PillSboro, NC 27312 -organic ccnification for
both Carolinas. Involved in LISA grnnts, on-farm
demos, and annual Farm F'ield Days.
The U.S. Dispen.flltory. (any editioo prior
1930.) • invaluable info on plants, their makeup and
how olficially used at the tum of the century (avail.
for SS0-100 from used boolc dealets).
Tennessee Alternative Growers Association;
Rt. 2, Box 46-A-1; Indian Mound, lN 37079
Bceioool Sctd aoa r1001 Spoo(i«:cs
Georgia Organic Growers Association: 1185
Bend Creek Trail; Suwanee, GA 30174
Southern Exposure Seed EJtchange; Box 158;
North Garden, VA 22959 (804-973-4703) •
specializes in heirloom varieties adapted to the
Central Virginia Mountains. Recently founded "Seed
Shares TM: The Gardener's Seed Bank", a project 10
distribute extremely rare plant Cultivars. Also sells
Seed Saving Supplies. (OIL $3)
~
R.H. Shumway; Box I; Gmniteville, SC
29829 (C:u. $1.00) • dependable, well established
(since 1870) seed house specializing in traditional
varieties. Also southern ad:lpted fruit and nut
variclies.
Kalmia Farms: Box 3881: Chnrlotlc.sville, VA
22903 • spccialiJ.CS in multiplier onions. shallolS and
garlic,
)C.Qtuafl Journot J)O()C 31
�Parld~ Gardens
(con:linocd Crom p. 4)
- The (re)integration of needs: not to lhe
market for food, the spa for exercise, the
doctor for healing, theatre for entertainment,
school for learning, studio 10 create, church
for inspiration, etc., but to lhe garden for all
these ar the same rime.
- Enriching the garden with useful and
beautiful species and learning to incocporate
them into our lives. We begin, of course,
with the present and potential natural
vege1ation, to which may be added species
introductions from similar areas worldwide;
then sUgh1 modifications of the environment micro-habitat enhancement - and lhe resultant
possibilities for new species: a paleue of
plants, a Cornucopia• never available 10
previous generations.
- Hand labor. We all have two hands,
one lifetime, 24 hours in every day. These
are "democratic" factors. Working by hand
on a small piece of land we can create a
Paradise with relevance for all. Money, and
machines can not get us there any faster, in
fact can't get us !here at all. They only lead us
astray.
•••
We live during a narrow window of
opponuoity. Having come, at lase, to lhe
realization that a revolutionary shift of
consciousness and lifestyle is required, we
find that we have only a few generations in
which to complete the changes, before it will
be too late to make a ttansition (environment
degraded, resources depleted, species cxtinc1,
soils eroded/polluted, population doubled ...).
Our enemy is a paper tiger because it
cannot deliver the goods. The world waits for
examples: to be shown, llOI told, a better
way. Paradise Gardening is vastly more
meaningful than the 'biodomc' experiment,
and anyone can play.
We have been putting thls off for too
many lifetimes now.
Commuaity Sp(IIISC)ttd Agriculture
(continued from p. 6)
Blowing In the Wind
Now we arc told that modem farm
inputs make unprecedented levels of
production possible. Without heavy spending
on inputs lhe world supposedly could not
suppon all its people. We have absurd
quantities of petroleum and natural gas going
into food production, leaving an eroded,
salty, toxic wasteland behind. We should
know beuer, no matter what our twin "big
brothers" of government and industry say.
The most basic rule is balance. We
want balance between opposite polarities,
heaven and canh, silica and Lime, grass and
clover, bee and canhworm, give and take.
This also means balance between people,
plants, animals, microbes, and minerals.
With balanced crops and livestock, rhythms
and activities build up momentum within the
fann organism. This rule implies that the
greater the diversi1y the greater the health and
stability of the farm. That is something to
think abouL
In the past five years hundreds of
CSA's have sprung into being across lhe
continenL It is an idea whose time has come.
It is catching on. A few bits of land here and
there arc being turned into healthy farms
again. Wealth made at the expense of the
countryside is seeking its return. In half a
century we may no longer see com to the
horizon in a toxic cloud.
On lhe one hand we face slavery and
ruin due to our own hypocrisy and moral
poverty - giving ourselves up to the good old
new world order. On the other hand more
and more people are taking responsibility for
their own Lives by way of home birthing,
home schooling, alternative medicine,
recycling, edible landscaping, and building
energy smart, non-toxic homes. CSA's are a
natural developmenL We have a choice.
geographically and emotionally. Instantly
we recognize in each other a shared
experience that is purely American. intense,
evocative, and yet of which very few
people can speak.
In !heir eyes I sec bitterness, guilt,
denial and nos1algia all at the same time.
Many of these ex-farmboys are very
successful by city stanclards. They have no
more tie to the land than a vague frustration
of being tom without emotional healing
from their roots. I have often thought that
the way we, as a society, raise farmers is a
very good way to raise the kind of farmer
who so thoroughly hates the land that he
would wish to wreak vengeance upon il for
not giving him the life he wanted or was
told 10 wanL At the very least these
fannboys are suffering from heavy psychic
wounds.
War is a good analogy for what we
have done to ourselves and our land.
Clcarcuts and plowed prairies are
devastated, barren places. Modem,
environmental warfare, which threatens the
fertility of the land, extends the acts of
aggression to furure generations.
Some of us have begun to sec the
Earlh as sncrcd ground. We realize that
whatever our occupation, farmer or not, we
are sustained by lhe fruits of the Earth. The
real challenge of Earth stewardship is not to
rcrum 10 some slavish peasantry, wiling
relentlessly upon the soil, but to sec the
way (The Tao) in which the rhythms of the
needs of man, can fit into the rhythms of
nature.
My vision of the future farmers of
America is men and women who are able to
combine the very best of themselves with
the cultivation of the Earth. r would like to
see farmers celebrate the fenility of the
land. I would like to sec the balance
between the needs of an individual and the
getting of nourishment. I would like to see
the plowing of a field done with grace, as
an act oflove, quietly waiting for the right
moment, then turning the earth gently,,., #
reverently.
fr
llqh lo\lCI is a biodynamic and CSA/ar~r
maruting in the Atlanta. GA ar~ At his/arm, Unu,n
Agricu/11ua/ Institute; Rt. 4, Box"63S: Blairsvilk,
GA 30512, llugh restarchn rtgtntrarive ogricult1Uc
and is tk\lC/oping local cu/ti vars of ltafy g r ~
(continued from p. 19)
"You see the beauty of my proposal is
Jr needn't wait on general revolution
I bid you ro a one-man revolution
The only revolution tlUJJ is coming"
(Robert Frost, "Build Soil")
• Corn11COf11a. S. Facciola. Kampong Pub.,
1870 Sunnse Dr., V1SU1, CA 92084. Astounding new
pubhQltion. Three lhousand edible species, many
more lhousnnds of culliva,s, sourocs of supply .ind
infonnation for c.ich entry
ltH /loll,s mttnds 10 product anothtr amclt
dtalmg mL>rt wtth local practice. /It is also
dn<tlopmg a ~,.sfe11u b) and/or fJ<fJOnJ, engaged ,n
t!M! rtaliuuu,n cf Parodi~ os a gartkn PltOJt stnd
,a-nts. and sugg6tions UJ him at 3020 Wht1t
Oai. Cruk Rd : Burn.rvtllt.NC 287/4
l'ho4o COUJ1eSy of Ille Mo11n1ain Hcn1.1sc Ccnll!r
:>i:A\hmh Journot JXUJe 32
Spnng, 1992
�o.
(continued from page 8)
I
J
!4'1 ,
•ft -,
.,.
just keep the meat out in the smokehouse. It
was nothing to kill two or three yearlings to
make the beef. My grandfather, he know'd
how to blister beef and hang it up. He'd bum
hickory wood to where it would just be
a-making the smoke. We would cure hog
meat and smoke that as well.
We'd cook a piece of that ham down,
and it would naturally-born have brown
gravy. Yeah! Not guessed at. I know by
experience.
We'd always make sure to have greens
in the spring, greens in the fall. In August,
when we was plowin' the com for the last
time, we sowed late greens in amongst the
com. We'd sow turnips and rutabagas
mostly.
As soon as everything was put up, we
started fall plowin'. We didn't have these fast
tractors that can plow everything in a day or
two, so we'd plow whenever we got the
chance. We tried to get as much done in the
fall as we could. And we plowed in the
winter, if we were able. I've plowed many a
day and it was snowing.
It was a lot of work, back then,
growing all our own food. But everybody
did it. If anyone wanted to go out and do that
now, I'd have only one thing to say ro them:
"Get busy!"
Halph Garrell is 71 years old, still
working as a mason, and still living in his
hometown · Sylva, NC in the Tuckasegee
Rivu watershed.
This article was excerpted from a
conversation with Ralph recorded by David
Wheeler and Avram Friedman on Jarwary 29,
/992.
Painting by Susan Adam
Kalmia Center, Inc.
Sylva, NC
(704) 293-3015
Custom tilling, organic fe:rtilli:ers, kelp meal,
colloidal phosphate & many more products
and services for abundant gardening and
healthful living.
f'~.~11<\
"I
told
the
Talking ua,-es isa mon1hly
JOUfDA) of d~ ecology, inspired
pm;onaJ aeriv1sm roo1ed Ill earthen
sp,nruali1y. Pa.'il tSSUeS have
fea1ured articles by Gary Snyder,
Slarbawk, Jobn s-i, Joanna
Macy, Bill Devall, Lone Wolf
Circle!>, Barbara Mor, ecc.
Ta/Jcj11g ua,-es ,peaks for the
oarural world and for the rekindling
of our oWD wild spmt.
Subscriptions arc SI 8.00 one
year/ S24.00 outSide U.S.
Talking UOl't'S
1430 Willamette 11367
Eugene, OR 97401
503/342-2974
,prl.n9, 1992
I.lo~. you "' 1n lfflc1 ul!ol9 me lo bllp UI
tlluncll II ptOpitOOWIIUlnldol\1Alld I'm ""' ff I OIi lullw lllem I woutan I
•Ill IO QIIN'CU!t II 111W datllls f«91' 11
TIii ll\S- IS IIO , - no!''
_.....,,..._'"'-
Don't Pay Taxes for War
,fc,tlT'I It
I\ 11'\d '"•
0
I! l
National War Tex Resistance
Coordinating Committee
REGIONAL RADIO
Featuring Crossroads music, NPR news and music
programs, regional news and information
concerning health, education, government,
recreation, and the environment.
PO Box 774 Monroe, ME 04951
WNCW- FM r.O. Box804 Spindale, NC 28160
12071525-7774
(704) 287-8000
�Si.las ~tcDowen -~n1inucd from p. II ,
,
husbandry supplemented by a woolen cloth
fac1ory. Are these the only iu:ms of new
indusuies our moumain section is capable
of?"
He went on 10 suggest one more. "I
have recently learned tha1 a man studied Fish
culture, constructed him a lhree-acre pond
near the city of Atlanta, Ga., and then from
Florida procured a can of eggs of the Scaly
Trout species." After hatching lhe eggs and
raising lhe fish to marwity, lhe man realized
an income of fifteen lhousand dollars in one
year.
Wanting to anempt a similar venlUie
with mountain trout, McDowell had a small
pond build amid a grove of oaks near his
home. ',Oeir feed will consist of lhe waste
from the kitchen and table, with all small
animals tha1 come my way, chopped up fine,
supplemented by a lazy ca1, in an emergency.
1bere is nOlhing but lhe lack of a pure srream
and vim to hinder any man having a mountain
fann, to do the same thing, and have fat trout
for breakfast every day lbe year lbrough."
McDowell lived long enough to see lhe
impact of extractive industries on the
mountain environment. When Western North
Carolina's first corundum mine opened near
McDowell's farm in 1871, he turned a
disaster into a blessing.
Thiny years before, a flood had swept
across the best portion of his farm, "a fertile
bonom field of about 50 acres." McDowell
described the damage, " I found !hat field, on
which I expected to make forty bushels of
com to the acre, to be a miniature Sahara of
white sand, and would no longer pay lhe
expense of resetting and keeping up the
fences." The field had remained in !his
condition until the coming of the corundum
mine, which was polluting the Cullasaja
River. "As the mine was worked by means of
a hose-pipe, a red stream of clay and water
came running down the mountain's side
defiling our beautiful river and Cb8$ing away
lhe fish."
•"
• ·,•
ft occurred to McDowell that he could
protect the river and reclaim his field at lhc
same time. ',Oanks to Sir Samuel Baker for
his suggestions in relation 10 redeeming some
of the African desens by silting chem with the
muddy watc.rs of the Nile. And I forthwilh
applied to Col Jenks, who controlled the
mine, for leave to run a ditch down the
mountain from lhc mine to my sands - a
distance of three-fourths of a mile. The next
thing I did, was to throw up a dike on the
river side off the bottom, 10 hold on lhe sands
the muddy waters until they are absorbed - a
thing not hard 10 do, as the sands swallow
them up very fast and 'thirst for more.' The
water of my ditch performs the carrying
service of ten dump cans, and does the thing
for nothing and we may add, loads itself.
This enterprise I view as my last act in life's
drama, and I feel ambitious to do the lbing
well, and make my bes! bow to my
fellow-farmers as the curtain drops."
Silas McDowell died in 1879. His life
work, promoting agricultural practices
appropriate to the region, endures. McDowell
brought curiosity, ingenuity, perseverance
and humor 10 the task, qualities that would
enhance any effons to renew mountain
agriculture as we approach the 21st century.
01992
Perry Eury and his wife, Laurel, are the
founders of Kalrrua Center, Inc.. an org011iwtion
devoted 10 Sfl!Will'dship of the land in •die,u;e to
God Kalmia Center is a ,wn-profit organiu11ion
ojferiflg sv.ices and produasfor abundant gardening
and healthful living.
Perry is completing a btx,i, entitled
Appalachian Arcadia: Mouniain Fnrms and the _~
ProvidcnceofN31Un:.
~
HAWK'S HOOPS
A unique experience in
Designing, Creating, and
Learning to Play
your own Earth Instruments.
SPfCIALIZING IN
• OE.t}HS
0.:1oqon.,t .,nd Round
• f.ATTLE5 Gouto .ind l!••h""'
• ftUTE5 I!,,..,, am, and s.,mooo
• t.AINHAKEIS c. 11,_1~ Sound l'l.lkm
ttJWflUv,,t
Rt l So• 2411
O.q,G•, NC 28fila
'7041 26:11401
Jenti1ah Journal Pt196 34
REVIEW:
"APPLE PIE IN YOUR FACE"
as American as you
a cassette by Robert Hoyl
To paraphrase Edward Abbey, "lf
you're going to fight for your country, you
have to take on the government."
Roben Hoyt remembers one moment
that had a profound effect on bis life. He was
leaving nonhem California after combatting
corporate power and FBI harrassment as pan
of the effon to save the old growth forest
during Redwood Summer, 1990. A friend
met during lhe action gave him a hug and
said, "Roben, you're a good American."
This insight crystalliz.ed in Roben's mind,
and when he arrived back home in Georgia
he wrote it down as a song:
"All you good Americans
read between the lines
Help your siblings everywhere
w open up closed minds
Stand up to those who are ro blame
For crimes commi11ed in our name,
All you good Americans
Things can't stay the same."
Roben Hoyt "grew up a child of the
military complex," moving from base to
base. Yet somewhere along the way he found
a vision of hope for a different kind of
"American." His vision includes act.ion for
peace, racial equality, and the environment; it
involves compassion for animals and his
fellow human beings. lt also involves outrage
that lhe dreamkillers have a comer on the
national vision. Roben has launched a
personal crusade to assign a new meaning to
the word "American."
Robcn's original, guitar-driven music
is about that struggle against the powers both internal and outside - that want to kill lhc
world and stifle the human spirit. His
newly-released cassette, as American as you,
is a musical treat. The acoustic folk sound
provided by Robcn, David Ormsby (bassist),
and friends is fast-moving and crisp.
Roben's unique singing voice is elecll'ic,
charged with intensity and truth. His lyrics,
too, are charged particles !hat do not abide a
stagnant complacency, and if one harbors
secre1 staShes of illusion, prejudice, or
selfishness, they can sting. Yet to those
whose hearts arc open to the world, the
songs of Roben Hoyt arc energizing nnd
enlightening.
. The S~uth has a new regional pocL
W1th his guuar, a paraplegic cat, and a lot to
say, Roben is staning to travel more beyond
his home city of Atlant3. Lisicn fOr him!
We1I be hearing more from Roben Hoyt.
-DW
'as American as you" is available on
cassette/or $JO postpaid from Folk-the-Boat,
8 ox 2355; Decatur, GA 3003 I
Spri-n9, 1992
�Emergency Appeal for
European Seed-Saving Groups
Political changes in Europe have not
only upset govemmems. but have threatened
the survival of over a dozen grassroot
seed-saving and rare animal pre~rvation
organizations. Nancy Arrowsmith, a
well-published seed-saving promoter ~ow
living in Austtia, repons that the resulung
chaos threatens the survival of numerous
non-governmental organizations (NGO's)
involved in seed-saving projects and the
potential loss of irreplaceable varieties of
vegetables, grains and rare animal breeds.
In her article, "Emergency Appeal For
European Seed-Saving Groups"(l 991,
Harvest Issue, Seed Savers Exchange), she
outlines the activities of over a dozen
organizations and provides contact addresses
to which donations may be sent. These
groups are solely responsible for the
preservation and dissemination of
open-pollinated, non-hybrid plants and rare
animal breeds.
For more information contact Nancy
Arrowsmith, clo Noah's Arie; Postfach 139: A-3500
KreMU/ Donau, Austria. (DonaJions should bt! by
checks made out in U.S. Currency).
For a photocopy of the article men1ioned, write
to Lu Barnes: P.O. Bo:;c 1303: Waynesville, NC.
28786.
"The arc.i's old~
and larg~t natural
foods grocery •
Bulk Herbs, Spices, & Grains
Vitamins & Supplements
Wlieat, Salt & Yeast-Free Foods
Dairy Substitutes
Hair & Skill Care Products
Beer & Wine Making Supplies
200 W. King St, Boone, NC 28607
(70-1) 264-5220
Listening to the Military
"Save Our Rivers":
The Armed Forces Listening Project,
created by the Rural Southern Voice for
Peace based in the Celo Community,
Burnsville NC is looking for "a few good
men and women" to survey active-duty
soldiers at miJitary bases throughout the
world.
The Listening Project (see Kanlllh
Journal #24) is an open-ended survey
designed to involve both the listener and the
speaker in a joint vemure of discovery. The
Anned Forces Ustening Project is designed
to stimulate nationaJ discussion about
alternatives to violence, bridge ideological
boundaries, and stimulate discussion about
issues of personal responsibility and national
ethics.
Topics for this Listening Project will
vary depending somewhat on the location,
but will include: solving intemationaJ
conflicts without violence; solutions to racial,
religious, and ethnic strife, civilian-based
defense, and especially questions generated
by previous Armed Forces Listening
Projects.
The Arnled Forces Listening Project
was begun at the US Marine base Camp
LeJeune, where conscientious objectors
to the Persian Gulf war were being
court-manialed The Project subsequently
traveled to naval bases at Norfolk, VA and
St. Marys, GA. The Listeners found
that sailors displayed "a strong streak of
pragmatism." They were surprised that half
the sailors interviewed were in disagreement
with the Gulf War. HaJf the speakers also
voiced suppon for nonviolent solutions to
international conflict But as important as the
stanling answers that they heard, were the
effects on the interviewers of personal
contacts with military personnel. Volunteer
Lois Miller said, "The Listening Project was
a revelation to me. I had no idea that I would
encounter such depth of feeling from big,
tough Marines."
To take pan in future chapters of the
Armed Forces Listening Project, write: Rural
Southern Voice for Peace; 1898 Hannah
Branch Rd.; Burnsville, NC 28714 or call
{704) 675-5933.
The Cassette Tape
The Town of Highlands, NC_ h!IS
obtained a permit to dump half a million
gallons of wastewater per day int~ the scenic
Cullasaja River. Appeals, both neighborly
and legal, have so far proved futile.
This river has always been used for
recreation. Since ancient times it has been
used for the Cherokee Indian ritual of Going
to Water. Since 1837 local churches have
held baptisms in lhe river.
Local musicians have rallied and
produced a tape containing original songs by
Barbara Duncan and gospel runes sung by the
Foxfire Boys. Barbara sings "Save Our
Rivers," the group's theme song; "You Don't
Miss Your Water Til Your Well Runs Dry,"
written years ago but unfonunately still
timely; "Go Fishin'," "the only real love song
she has ever written," according 10 her
husband; and the beautiful ''Rainbow
Springs."
The Foxfire Boys were recorded live in
a concen in Clayton, GA. The churches of
Macon County, panicularly the Baptisis,
have united in the effon to protect the
Cullasaja.
The tape "Save Our Rivers" is available
for $10.00 postpaid from Save Our Rivers;
Box. 122; Franklin, NC 28734.
FUTONS ETC. ~~
... the new al temative
to the sleeper sofa
with over 4,000 years of
customer satisfaction built in.
~
,.
r/ 'Thu
~ S aru!JMush
Htrb Nur-se,y
WREATHS • POTPOURRI
NATIVE FLUTES
• HERBS • TOPIARY
Complete I ferb Catalog - $4
Describes more titan 800 plants from
Aloe to Yarraw
Rt 2, Surrett Cove Road
Leicester, North Carolina 28748
Plione for appointment to visit
(704) 683-2014
Sprin<J, 1992
Two styles made of cedar or walnut
woods in the traditional manner
WHOLE FOODS
VITAMINS
ORGANI C P RODUCE
160 Broadway
Hawk Littlejohn
Sourwood Farm
Asheville, North Carolina
Rt 1, Box 172-l
Open 7 Days a Week
Monday - Friday 9 am - 8 pm
Saturday 9 am - 6:30 pm
Sunday 12 pm - 5 pm
Prospect Hill, NC 27314
(919) 562-3073
)(.ati&an Joumm poge 35
�The Katuah Tapes
TURTLE ISLAND
BIOREGIONAL CONGRESS V
POPULATION EXPLOSION
"ln the next seven years the population
of Nonh Carolina will explode. Are you
ready?
'The August issue of MaIUTiry Market
Perspectives predicted Nonh Carolina will be
fifth in the nation as a retirement choice. This
is in addition to the regular population
movement from Florida to North Carolina.
"Seeking to escape from a nightmare of
pollution, high crime, water shonages, and
traffic congestion, these re-retirees are
heading north ..."
This is not a warning to county
commissioners and planners to have their
1.0ning ordinances in place. This is a call to
action for developers and real estate investors
from Green Watch, an environmental
newsleuer for the real estate indusuy.
(Environmental? Yes, "the financial
environment of real estate." as the paper's
masthead proclaims in green ink.)
Another word of environmental
wisdom from Green W01ch; "Remember,
they aren't making any more Nonh
Carolina."
- - life's nec1:Ssitiesfarlas - -
Tara Clayton, a long-time friend of the
Kat1wh Journal from Rougemont., NC, is
May 17-24
Camp Stewart, Kerrville,
near San Antonio, Texas
Every two years people gather from all
the bioregions of the Turtle lsland continent
10 communicate and celebrate the bioregional
movement at the Continental Bioregional
Congress. This year the event is being held in
south central Texas.
The focus of the 1992 Congress is on
Circles of Change. These are levels of work
ar the gathering and in people's home
bioregions:
- Mapping and Organizing
- Links of Communication
- The BioregionaJ Story
- Living at Home, and
- Ecosystem Conservation and
Restoration
There will also be time devoted to
sharing biorcgional cultures, men's and
women's gatherings, and young people's
activities.
Admission will be by preregistration
only and all registrations must be received
before May l. Registration is $225-300 for
adults, $100 per child aged 3- 11. All food
and lodging are included for the entire week
of the Congress. Checks should be made
paynble to "Realistic Living· TIBC V."
now recording the contents of each issue of
the journal on cassette Ulpes "for the purpose
of reaching elderly Native Americans in the
Veterans Administration Hospital in Durham
and for nursing homes as well."
Others who are interested in procuring
recorded versions of the Katuall Journal may
be able to purchase tapes from Tara.
Anyone who would like 10 send n
donation to help this idea along is encouraged
10 do so, as funding for the project is limited.
ConlOCt:
TaraClayr.on
Box461
Ballama, NC 27503
Mail to: Realistic Living; Box 140826;
Dallas, TX 75214.
FRENCH BROAD Fooo Co,oP
90 Bn.TMOR£ A ~
~ AsKEvu.LE
(704)255-7650
your community
grr,«ry•tou
....,.,....,...... 10,_.. ....,....... ,,..
....................
EARTH KIN
Programs to 81'1COU'oge
58lf and Earth oworeoess.
celetl<allon. kl~p and hope
O~<::?Jto
c\....., S c ~ s
l'\UI\"\..$
to""°'itlG- t.ool(.S
CA.~~s
~086~ 1804
~-\)~'l, M.c.
Q.871$-
• You1h Camp& • School Program,
• Fam,ly Camp& • Teacher Tnalning
• CommUOlly
Union Acres
Programs
• Camp Slal1 Tra,n,ng
• Ou1door Prog,.m Conl\Jllong
An Alternative
j
PO 800C 130C>
Gottinbl.fg. Teme~ 37738
61 S-43o-6203
NATURf\L MARKET
WHOLE FOODS • BI.Jl..K
FOODS • VITAMINES • HERBS
• FAT FREE FOODS• TAKE
OlJT FOODS • SNACKS • NO
SALT, NO CHOLESTEROL
265 2700
823 Blow,ng Rock Rd
Boone, NC 28607
Acrolgtfur Salt - Smoky Mountain living
with• focus on spiritlllll and
«ologiclll tlQ/ues
For more information:
Contact C. Grant at
Routt 1. &x 61/
Whittier, NC 28789
(704) 497-4964
whole earth
grocery
•
NATURAL
ALTERNATIVES
FOR HEALTHFUL
LIVING
-146 c J>.lrkway cr~ft center • suite 11
g;,tlinburg. tcnn~
37738
615-436-6967
�ECHOES OF AVERY • a cassellC recording or songs
writlen and performed by Avery Q>uniy, NC
elementary school Sllldcnts with artis1 in residence
Thad Beach. Historical songs with II regional
flavor, lyric reciiaLion and singing. Casscuc liner
includes lyrics. Send $4 .95 (includes posiage} io:
Thad Beach; RL 2, Box 422, Waynesville. NC
28786.
THE RJVER CANE RENDEZVOUS 1992 • is on
April 28th - May 3rd a1 Unicoi Staie Park an
Georgia featuring in-depth canhskills training,
tools & techniques for living in the natural world.
Over a dozen top.ranked instructors including Snow
Bear, Dany Wood, Doug Elliot, Tammy Beane,
Jim Riggs, John & Geri McPherson. Scott Jones,
Sieve Wa:us and Oierolcee elders Walker Calhoun,
Eva Bigwiteh and Eddie Bushyhead. $145.00
regisualion includes meals. For more info eontac1
Bob Slack c/o Unicoi SLalC Park; Helen, GA 30545
(404) 878-2201.
BEGINNING CHEROKEE LANGUAGE BOOK·
supplemenled with two casseues. Slll:Sses alphabet
& proper pronunciation. The first textbook wriuen
for use in IC8Cbing and learning the Cherokee
language. (346 pages) S39.95 plus $5.00 shipping.
Catalog also available with ca.~ . books. pipes,
dance slicks, drums, feathers, furs, buffalo products
and more. Craft supplies also available. (plcaso
specify). Send $2.00 to the Muskrat Trader; P.O.
Box 20033; Roanoke. VA 24018.
HIGHLANDER CENTER - is a community-based
educational organization whose purpose is to
provide space for people to learn from each other.
and to develop solutions to environmenlal
problems based on their values. experiences. and
aspirations. They also publish a quarterly
newsletier called Highlander Reports. For more info
contact Highlander Cerucr; 1959 Highlander Way:
New Mankel, 1N 37820 (615) 933-3443
PCEDMOm' BIOREGlONAL INSTITIJTE · For
those who Ii vc in the Piedmont area, there's a
biorcg.ional effon well undc.way. Join Us! We
would appreciate any dooalion or Lime or money to
help meet opcra1ing expenses. For a gif1 of $25.00
or morc, we will send you a copy oCJohn Lawson's
journal, A New Voyage to Carolina. Also come
find ou1abou1 the Lawson Project PBI; 412 W
Rosemary S1ree1; Chapel Hill, NC 27516;
Uwharria Province. (919) 942-2581.
EARN $200-$500 • wcclcly mailing travel brochures.
For informal.ion send a siampcd 3ddn:.sscd envelope
to: Galaxy Travel, lnc.; P.O. Box 13106; Silver
Springs, MD 20911.
I WV£ TH£ EARTH - a casseue recording of
environmental songs by the GrcaJ Smoky
Mo110U1ins JnsLi1u1c at Tremont in celebration of
the 20th anniversary of Eanh Day. Includes "SCAT
rap," "Tho Garbage Blues; and morc. S9.95 plus
$2.50 shipping for each tasSellC. Mail Otder plus
check to Grea1 Smoky Mountains N&1uml History
Associauon: 115 Park HcadqWlltCrs Rd.:
G11Llinburg, TN 37738.
NATIVE AMERICAN CEREMONIALS Hnndcrafled Native American Ceremonial supplies,
include Drums. Cus1om Pipes. Medicine B3gs,
Swcctgnw, Sage, Feathers, Rawhide R:ur.Jes,
Tobaccos. Pipe Bags, Native AuteS, and more! For
free catalogue write: P.O. Box 1062-K Cherokee,
NC28719.
• Spf1,n9, J992
NATIVE AMERICAN CEREMONIAL HERBS • we
offer a lllrge variety of sages, sweet gross, natural
resins, and evcsything necessary for smudging.
Native smoking mix1urcs, 0ute music, pow-wow
tapes, and ceremonial songs. EssentW oils. and
incenses specifically made for prayer, offering, and
meditation. For catalog call or write: Essencial
Dreams; Rt 3, Box 285; Eagle Fork; Hayesville,
NC 28904 (704) 389-9898.
SUMMER APPRENTICE WEEK JULY 3·9 Weekend opt.ion, July 3·5. Wtth Wise Woman
Tradition leacher Whitewolf. Workshops, weed
walks, harvesting medicinal hetbs, Moonlodge,
Women's Spiri1uali1y. Beautiful location one bouJ
from Asheville. Cornfonable dorm or tenting:
vegelari3n meals included. Sljding scale.
work-exchange avai.lable. Write: Wolf, P.O. Box
576; Asheville, NC 28802.
THE ALTERNATIVE READING ROOM· is an
unconvenlional library, free and open to lhe public.
Our collection interests include lhc envll'Ollllleni.
social and poliLical issues, lhe media and peace. We
have over 200 magazine suMCripLions. The book
and video collections also emphasize the
environmcot and political concems. Books and
VCR's can be checked OUI. A VCR player is
available for watehing films in lhc reading room.
Located 812 Wall St #114: Asheville, NC 28801
(704) 252-2501. Mon/Wed/Fri 6-Spm • Tues/Thur
1-8pm • Sat/Sun l-6pm
COHOUSING COMMUNITY BEING FORMED·
in lhe Asheville area Residenis organize, plan, and
design a cooperative community where individual
homes cluster around a common hoUS8 with shm.d
facilities- laundry, workshops, children's room,
dining room, cu:. Opponunitles for energy
efficient, ecologically sound land use. Inquiries
invited. Contact: John Senechal; P.O. Box 1176;
Weaverville, NC287&7 (704) 658-3740.
A VIDEO ABOUT LAND TRUSTS • has been
produced by lhe Land Trust Alliance to explain in
layman's tcnns what a land trust is. 2.7 million
acres of land have been saved by nonproli1 land
trust organizations in America, This video
documents this movement's successes. Cos1 is
S2l.00 for individuals and $14.SO for LTA
members (include $4.SO for J)OSl3gc). Contact: The
Land Trust Alliance; 900 17th SI. NW Suite 410:
Washington, DC 20006 (202) 785-1410.
HAWKWIND EARTH RENEWAL COOPERATIVE
- is o 77 acre wilderness reucot locatcd on Lookout
Mountain Parkway in norlhcm Alobama. Easy
access, safe family camping, year round weekend
programs fealUring Nalive American elders and
earth teachers from around lhc world. Strong
spiritual foundation with Earth Renewal emphasis,
membership discoun1 co-op. There is no charge for
Native American ceremonies; rescrvali.ons rcqu.irod
for all visits please. Childcare often available.
Wriie: P.O. Box I I; Valley Head, AL 35989 (205)
635-6304. For quancrly ncwslcuer 1111d program
updlucs send S10.00.
TURTLE ISLAND PRESERVE· Summer Youth
Camps nre a unique cnvironmcnlal education
experience_ Learn primitive living skills,
Appalachian Mountain living skills. ond Eanh
awareness.
• Boys Camp (ages 11-17) June 28 -July 11.
•GirlsCamp(ages 11- 17)July 12-July 18.
• Junior Youth Camp (ages 7-10) June 14 • 20.
For more info conlaCt: EuslllCC Conway; RL I.
Box 249-B; Deep Gap, NC 28618 (704) 265-2267.
LIFETIMES & AGES - a new release from Bob
Avery-Grubel full of new age vocal music
~ploring lhe mystery or life - lyrics included.
Available on casseuc for SI0.00 plus :SJ.00
shipping, and oo CD for S 15.00 plus $1 .00
shipping. Send to: Bob Avery Grubel; Rt. I, Box
735; Floyd, VA 24-091.
DAVID & CATifY BROWN • known by lheir
friends as Ahwi & Wohali arc looking 10 network
wilh people who live in lhe Katuah area and who
wan1 to form o community along tradilional
Cherokee lines as closely as possible. They are
both of Cherokee-Scots hcricage. They have lhree
home-schooled boys who would like some pen
)'31s. If you are inierestcd in ne1WOrking conlllCt:
Ahwi & WohaU Brown: 1915 Buckley Sireet;
Chattanooga. TN; Chickamaugan D1striel 37404.
• Webworking costs! T~re is now a charge ofS2.JO
(pre-paid) per entry of50 words or lus. Submit
entries for Issue #35 by May 15th 199210: Rob
Messick; Box 2(,(JJ; Boone.NC 28607. (704)
754-«>97.
Alternatives ...
The Diuctory of ln1tntio11al Conumu1111e., is lhe product or 1wo years of intensive rcscarcil, and is lhe mosl
comprehensive and accuraic dirccLOry a,ailable. II documcnis the vi~ion nnd the daily hfc of more than 350
communi1ies in Nol'lh America, and more than 50 on
other continenL~. Each community\ listing includes
name, address, phone, and a dcscnJ)tlon of lhe group.
Ex1CDs1vc cross-rclercnc mg and imkxmg makes the information =y 10 access for a wide vanc1y of users. Includes mnps, over 250 addiuonal Resource listings. and
40 rel3tcd a.rucles.
32!1 P3gcs
8-1/]:,.l l
Perfectbound
Ocwbcr 1990
ISBt,; Number:
0-9602714-1-4
$16.00
Adil S2.00 postage
& h3Jldling for first
book. S.50 for each
additional; 40%
discount on orders
of 10 or more.
Alpha Fann. Deadwood, OR
(503J964--5l02
...
�18
GIU".AT SMOKU:S PARK
·Gourmc1 Gnvin' in Ille Great Smolucs·
class will le:leh edible pl.int ID and preparation
Pre-register S30. For mfo on this and other field
courses, comact Smoky Mounlain Field School,
Un1v~1y of Tcmiesscc, Non-Credit Programs,
600
Henley St.. Suite IOS, Knoxville, TN 37902.
(800) 284-8885.
21
ASHEVILLE/CLEVELAND
National Day of Outtage Against
the US Forest Service. Let the forests live!!
Demonstrations wiU be held at 11 am al
Forest Service offices in Asheville, NC and
Cleveland, TN. For infonnation about the
Asheville action, call (704) 299-0860 or
(704) 586-3146. For information about the
Cleveland action, call (615) 524-4771.
GREAT SMOKIES PARK
Spring WildOowcr Pilgrimage. G u,ded
walks to the bcs1 wlldOowcr Siu:.s in the Parle.
lntcipretative prcscnllllions each evening. Conl3CL
23-25
evencs
SWANNANOA, NC
Annual Western North Carolina
Environmental Summit will be hosted by
Warren Wilson College and include
infonnation on current issues, workshops
and a legislative update. Pre-register:
contaet WNC Alliance; Box 18087;
Asheville, NC 28814. (704) 258-8737.
BLACK MOUNTAIN, NC
"Facing the Automobile Crisis" cransportation issues conference will
examine NC's ttansponation priorities and
feasible alternatives. Man:ia Lowe, senior
researcher with Worldwatch institute,
keynote speaker. Workshops, panels. Ar
Camp Rockmont. Pre-register: $75-125
includes meals and lodging. Contact WNC
Alliance (704) 258-8737 or (704)
689-5988.
4
28-5/3
MARCH
4
18
FULL MOON/ WORM MOON
21
SPRING EQUINOX
21
SWANNANOA,NC
Foll Moon Sweat Lodge beg.ins at
noon. Fat info about participaiing, and dau:.s of
GSMNP; Gatlinburg, TN 37738. (61S)
436-1262.
24-26
Oilier monthly full moon lodge ccn:monies, con1a0t
The Earth Cenlcr, 302 Old Fellowship Rd.,
Swannanoa, NC 28n8. (704) 298-3935.
27-29
BOONE, NC
African Drumming Workshop, presented
by Rhythm Alivcl at H1l11Dp Haven Rctrc3t Center.
Prc-rcgi5uauon rcqwred: drums available eo rent for
lbe woricshop with advllllCC notice. Coniac1 Akal
Der Shatonnc 01 (704) 264-1384. for info on Olher
dlUmming workshops and events, con111e1 Rhythm
Alive!; Box 3331; Asheville, NC 28802. (704)
255-8020.
KNOXVILLE, TN
River Rescue - cleaning up the
fLTSt 50 miles of the Tennessee River. Help
the Clean Water Project clean up the river!
For infonnation, call the Center for Global
Sustainability at (615) 524-4771.
9
18-29
VALLEY HEAD, AL
ASHEVILLF.., NC
Forestry Commission Forum w1U
Seventh generation Cherokee herbalist,
Medicine Bear (D. Walt Burchcu) will :Juw
knowledge abou1 lhc use or plants during a 1wo diay
workshop. Pre-rcgisier: $125. For info on lhlS and
n~~.ct WOllcshops, comact Hawkw,nd Eartb Renewal
Cooperative; Box 11; Valley Head, AL 35989.
inv11e di5cussion of forest use and wildlands
preservation. Co-Sl)OnSOl'Cd by Sierra Club and
other group~. Contact Nick Stcfanou at (704)
685-3881.
(20S) 635-6304.
Environmental and Earth Skills Famil)•
Gruhcring, with Hawk and Ayal HW1'1. Fire by
friction, uacl:ing and $Ulll<1ng, sptnt animal
journeys, plant and medicine walks, llinllulapping,
cordage nnd hide 13ruling. Adults: $80, chi~:
S70. Contac:1 Long Bl'OIICh Environmcnwl
Education Center: RL 2, Box 132; Lc1ces1cr, NC
28748. (704) 683-3662.
APRIL
3-5
SWANNANOA,NC
ApprcntJce cias:; with Morgan Eaglcbcar
will e.tpl~ IJlc proper use of herbs and other
'1calmg tools from the Native American
perspective. First clllS.~ in a four-pan series. For
info on Lhii and other classes, con1ae1 The Eanh
Ccnlet. Sec 3/21.
Xouiah JournaL p~ 38
'
10-12
17
LEICESTER, NC
HELEN, GA
''Rivercane Rendezvous" is
Eanhskills !raining, tools, and techniques
for living in the natural world. Instructors
include Snow Bear, Drury Wood, Doug
Elliott, Tammy Beane, Jim Riggs, and
Cherokee elders Walker Calhoun, Eva
Bigwitch and Eddie Bushyhead.
Pre-register: $145 includes meals. Contact
Bob Slack, Jr., Unicoi State Park, Helen,
GA 30545. (404) 878-2201.
MAY
1-3
TANASr RIDGE
Bchane (May Day) Gatbc:ring BJ
Morningstar Farm. May pole, song, dancing.
Celebrate High Spnng! For informntion and
uavcl directions, call (704) 586-3146.
1-3
ROAN MOUNTAJN, TN
34th Annual Roan Moun111m
WildOowcr Tours and Birdwalks. Con111e1 Ro:in
Moun111in Sl3le Park at (615) 7n-3303.
Fl;LL MOON /PTNK MOOS
Drawing by Rob Mel.Sick
Spr~»9. 1992
�··:KATUAH
2
WFSTF.RN NORTH CAROLINA
Clean SIJ'Callls Day will involve
coordinated clean.up in Buncombe, Madison,
Henderson and Transylvania counties. For info
and lrnShbags, contac1 Quality Forward. Soc 4/6.
MARSHALL, NC
Spoon Carving WOl'kshop is an
introduction 10 lmditional woodworking IOOls and
rcchniqoes, iaughl by Drew Langsner.
Pre-regis1cr: SISO includes meals and camping
(dormilory also available). For info on this and
other woodworking classes. conU1C1 Country
Workshops, 90 Mill Creek Road, Marshall, NC
28753. (704) 656-2280.
KONFUSION =·
Rob Messic\<.
coniact Great Smoky Mount:1ins lnslltulc at
Tremoni; Rt I, Box 700; Townsend, TN
37882.
(615) 448-6709.
JUNE
HOT SPRINGS, NC
"Taoist Medilation for Beginners" will
include instruction, group mcdiuuion, and periods
or silence. Led by Linda Gooding Md Sllaron Reif.
Pre-register: S145 includes vegan meals Md
lodging. For info on this and other retreats, conLaC1
Southern Dhnrma Rctre31 Center. RL I, Box
34-H,: H01 Springs, NC 28743. (704)622-7112.
5.7
16
FULL MOON / FLOWER
MOON
2·3
9-10
VALLEY HEAD, AL
Earth Slcills workshop with Darry
Wood. "Wilh a knife. on axe, and a saw, I can
mnke a life in lhe woods.· R~l and
undcrsianding are what allow us lO live ligh1ly
on lhe land. Hawkwind Earth Renewal
Cooperative. See 3/28-29.
14-18 CHEROKEE NF
Sou!hPAW Spring Council. Join
the region's biocentric environmental
group to plan forest rescue and !he
Kan1ah evolutionary preserve. USFS
appeals, paving moratorium, Earth skills,
non-violence training for direct action,
and more. At Jennings Creek area. For
travel directions and info, caJI (615)
543-5107 or (704) 299-0860.
GREAT SMOKIES PARK
Spring Naturalis1 Wccl(cnd is a chance
lO lewn about the natural hisiory oflhc park
Crom local cxpertS. lnstruciors will include Dr.
Mike PellOn, Dr. Fred Alsop, and Dr. Ed
Clebsch. Pre-register: S75 includes meals Md
lodging. For info on lhis and other progrnms,
15-17
KERRSVILLE, TX
The Fifth Tunic Island Biorcgional
Congress. Bioregional people from across the
continent will gather 10 celebrate and sll':llCgi1.e
an ecoccnlric way of living. Pre-register:
$225-300 includes meals and lodging. ConlllCt:
Realistic Living; Box 140826; Dallns, TX
75214. (903) 583-8252.
17-21
The Black Mountain Festival.
Four days of great music with Goose
Creek Symphony, Norman and Nancy
Blake, Ada Korey, The Chicken Wire
Gang, Brooks Williams, songs and
stories for children wiLh Bob Rosentahl,
Ian Bruce from Scot.land, Steelorama
reggae, the Flying Mice, other
performers, and more dancers than ever
before! $65 for the duration. For more
info, call (704) 669-2456.
CHEROKEE, NC
Sieve Moon, shell engravings. and Joel
Queen, s10ne sculplUl'C and pouery, in a
two-person show at lhe Musewn of lhc Cherokee
Indian.
30
WAYNESVILLE, NC
Bead Weaving workshop: me peyote
stilCh for medicine or spirit bag weaving.
Pre-register. $30 plus materials. For info on this
and olhcr programs, conl3Ct Sl.il-Ligh1
Theosophical Retreat Center; RL I, Box 326;
Waynesville, NC 28786. (704) 452-456
/,
-
Spr~. 1992
-
'
Kaluah Province 28748
For more info: call Rob Messick a1 (704) 754-6097
PO Box 638 Leicester, NC
Regular Membership ........$10/yr.
Address
Sponsor.........................$20/yr.
Contributor.....................$50/yr.
State
Zip
FULL MOON
20
SUMMER SOLSTICE
AMONG THE TREES
Katunh Rainbow Tribe Solstice
Gathering. Somewhere in lhe national forest brothas
and sisters will gather 10 create a magical village or
love and lighL Location Md exact dates 10 be
annoWlCed. For information wriie lO HO! Newsle11er,
Box 5455; Allania. GA 30307, or call Allanta
Rainbow Light Line, (404) 662-6112.
17(?)-21
Enclosed is $::----- to give
!his effort an extra boost
12-14
MASSANETT A SPGS., VA
6th Annual National Forest
Refonn Pow Wow will include group
discussions, workshops and field trips 10
view several forest management
techniques. Pre-register: $76-122 includes
meals and lodging or campsite. Contact
Forest Reform Network; 5934 Royal Lane
(Suite 223); Dallas, TX. 75230. (214)
368-1791.
3-10, 13-16, 18-20, 22-24, 26-27, 29-33
- - - - - - -- - - - - - - - -
Ke°UA~OURNAL
Name
15
23-24
- -- -- - -- -- - - -- -- - --- - --- -- - --
City
JOHNSON CITY, TN
"Places and the Displaced" is drama
inspired by lhe quinccntcnninl of Columbus's
voyage, written and performed by The Road
Company. Box 5278, Johnson City, 1N 37603.
(615)926-7726.
22-25 BLACK MO UNTAIN, NC
BACK ISSUFS OFKATUAH JOURNALAVAILABLE
34
9-13
----
Back Issues;
Issue# __@ $2.50 = s.--Jssue # __@ $2.50 = $•--Issue# __@ $2.50 = s.--lssue # __@ $2.50 = $____
Issue# __@ $2.50 = $_ __
postage paid $_ __
Complete Set:
(3-10, 13-16, 18-20, 22-24, 26-32)
postage paid @ $50.00 = $_ __
Phone Number
XA~ JournaL page 39
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 34, Spring 1992
Description
An account of the resource
The thirty-fourth issue of the <em>Katúah Journal</em> focuses on sustainable agriculture and regional diet. Authors and artists in this issue include: Joe Hollis, Hugh Lovel, Ralph Garrett, Peter Bane, Perry Eury, Allison C. Sutherland, Bear With Runs, Mark Schonbeck, John Ingress, Lee Barnes, Charlotte Homsher, Rob Messick, David Wheeler, Emmett Greendigger, Michael Thompson, James Rhea, Dawn Shiner, Troy Setzler, Erbin Crow, Caroline Rowe Martens, and Susan Adam. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1992
Table Of Contents
A list of subunits of the resource.
Paradise Gardening by Joe Hollis.......3<br /><br />Community Sponsored Agriculture by Hugh Lovel.......5<br /><br />"If You Didn't Grow It..." by Ralph Garrett.......7<br /><br />Eating Close to Home by Peter Bane.......9<br /><br />Silas McDowell's Vision by Perry Eury.......11<br /><br />Poems by Allison C. Sutherland.......12<br /><br />Native Foods by Bear with Runs.......13<br /><br />Cover Crops by Mark Schonbeck.......15<br /><br />Plan for Tomorrow: Hemp by John Ingress.......17<br /><br />Katúah Cultivars by Lee Barnes.......18<br /><br />Blowing in the Wind by Charlotte Homsher.......19<br /><br />The Web of Life: A Katúah Almanac by Lee Barnes and Rob Messick.......20<br /><br />Good Medicine.......22<br /><br />Natural World News.......24<br /><br />"Whose Rules?" by David Wheeler.......26<br /><br />Big Ivy by Emmett Greendigger and David Wheeler.......27<br /><br />Drumming.......28<br /><br />Saving Wild Seeds by Lee Barnes.......29<br /><br />Resources.......31<br /><br />Review: "Apple Pie in Your Face".......34<br /><br />Webworking.......37<br /><br />Events.......38<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Sustainable agriculture--Appalachian Region, Southern
Appalachians (People)--Social life and customs--History
Community-supported agriculture--Appalachian Region, Southern
Cherokee Indians--Social life and customs--History
Cover crops--Appalachian Region, Southern
Permaculture--Appalachian Region, Southern
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Agriculture
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Congress
Black Bears
Book Reviews
Cherokees
Community
Ecological Peril
Economic Alternatives
Folklore and Ceremony
Forest Issues
Good Medicine
Habitat
Health
Katúah
Permaculture
Pigeon River
Plants and Herbs
Poems
Radioactive Waste
Reading Resources
Stories
Turtle Island
Water Quality
Western North Carolina Alliance
Wilderness
-
https://omeka.library.appstate.edu/files/original/501565e7337d54952a1f1a4f817e1d07.pdf
e2930310495291405c931b80c288e056
PDF Text
Text
$ 2.00
ISSUE 35 SUMMER 1992
..:··.:·'.
..
.... ··
······· ...... ....... ·..·······
·-·-:.···········
····,.
..~..
··..··,.
�Drawing by Rob Messick
~UAHJOURNAL
PO Box 638
Leicester, NC
Katuah Province 287 48
Postage Paid
Bulk Mall
Permit #18
Leicester, NC
28748
f
.,c.\ e o,.
@
C, ,l
{IC
()
r.
Printed on recycled papcT
ADDRESS CORRECTION REQUESTED
�eoNrENTs0
Consensus........................
1
by Caroline Estes
Decision-Making Process....... 4
by Joyce Johnson
Problems with Consensus...... 5
by Rob Messick
Tribal Council....................
6
by Bear With Runs
Elda................................
9
by Lucinda Flodin
The State of Franklin............
11
by David Wheeler
Where the Trees Outnumber
the People....................
14
by Stephen Wing
In Council with All Beings..... 16
by Lee Barnes
Steve Moon:
Shell Engravings............
17
Good Medicine...................
18
Natural World News............
20
A Look Back.....................
23
by caroline Estes
by Will Ashe Bason
Are Bioregions Too Big? ....... 24
by Rob Messick
Practices for Full Self- Rule... 25
by Clear Marks
Drumming........................
26
Jury Nullification................
28
by Karen Fletcher
Review:
Beyond the limits...............
29
by Rob Messick
Events.............................
32
Webworking.....................
34
Summer, 1992
Consensus is based on the belief that
each person has some pan of the truth and no
one has all of it (no matter how mui::h we
would like to believe so) and on a respect for
all persons involved in the decision that is
being considered. ln our present-day society
the governing idea is that we can trust no
one, and therefore we must protect ourselves
if we are to have any security in our
decisions. The most we will be willing to do
is compromise. This means we are willing to
settle for less than the very best - and !hat we
will always have a sense of dissatisfaction
with any of our decisions unless we can
somehow maneuver others involved in the
process. This leads to a skewing of honesty
and fonhrighmess in our relationships.
In the consensus process, we start from
a different basis. The assumption is that we
are all truscwollhy (or at least can become
so). The process allows each person
complete power over the group. The central
idea for the Quakers was the complete
elimination of majorities and minorities. If
there were differences of view at a Quaker
meeting, as there were likely to be in such a
body, the consideration of the question at
issue would proceed, with long periods of
solemn hush and meditation, until slowly the
lines of thought drew together toward a point
of unity. Then the clerk would frame a
minute of conclusion, expressing the "sense
of the meeting."
Built into the consensual process is the
belief that all persons have some part of the
truth, or what in spiritual terms might be
called "some part of God," in them. and that
we will reach a better decision by putting all
of the pieces of the truth together before
proceeding. There are indeed limes when it
appears that two pieces of the truth arc in ·
contradiction to each other, but with clear
thinking and auention. the whole may be
perceived which includes both pieces, or
many pieces. The either/or type of argument
does not advance this process. Instead, the
process is a search for the very best solution
to whatever is the problem. That does not
mean that there is never room for error - but
on the whole, in my experience, it is rare.
This process also makes a direct
application of the idea that all persons are
equal. If we do indeed trust one another and
do believe that we a!J have pans of the truth,
then ac any time one person may know more
or have access to more information • but at
another time, others may know more or have
more access or bett.cr understanding. Even
when we have all the facts before us, it may
be the spirit that is lacking and comes forth
from another who secs the whole better than
any of the persons who have some of the
pans. All of these contributions are
impo11ant.
Decisions which all have helped shape
and in which all can feel united make the
canying out of the necessary action go
Oraw111g by Rob Messick
(contirwed on page 3)
Xatimh Journat page 1
�~UAHJOURNAL
EDITORIAL STAPH TIHS
ISSUE:
Maria Abbruzzi
Lee Barnes
Heather Blair
Chris Davis
Judith Hallock
Charlotte Homsher
Willow Johnson, lheQuwcctor
Thanks to Jim
Rob Messick
Nancy Odell
Michael Red Fox
James Rhea
Rodney Webb
David Wheeler
Houser for inspiring the "Councils" theme for this issue.
COVER: by Rob Messick ©1992
STATEMENT OF PURPOSE
PUBLISHED BY: Karuah Journal
Here,
in the Katuah Province
of these ancient Appalachian mountains
where once the Cherokee Nation lived in freedom
between the Tennessee River Valley and the Eastern Piedmont
between the Valley of the Roanoke and the Southern Plain
on this Tunle Island continent of Mother Ela, the Earth
PRTNTED BY: The Waynesville Moumaineer Press
EDITOR JAL OFFICE TI TTS ISSUE: Billy Home and Gardens,
Asheville, NC
WRITE US AT: Kattwh Journal
Box 638; Leicester, NC; Katuah Province 28748
Here,
In this place we dedicate ourselves to remembering our deep
connection to the spirit of the land.
We bring this connection into the being and the doing of
our daily lives
When the land spealcs, we listen and we act
We tune our lives 10 the changes, to the seasons
We respect the limits of the land
We preserve, defend, and restore lhe land
We give !hanks for all that is good
TELEPHONE: (704) 754-6097
Diversity is an important clement of bioreg,onnl ecology, both runuml
and social. In accord with this principle Karuah Journal irics to serve as a
forum for the discussion of regional isrucs. Signed articles express only the
opinion of the authors and arc not necessarily the opinions of the Katuah
Jounial ediun or staff.
The Internal Revenue Service has declared Katuah Journal a non-profit
organiuition under section 501 (c)(3) of the lntemnl Revenue Code. All
contributions to Katuah Journal arc deductible from personal income lllX.
Ham1ony with the land is no longer an ideal; it is an imperative.
The land is a living being. She is sacred.
As the land lives, so do we.
As the spirit of the land is diminished,
our spirits are diminished as well.
Articles appearing in KaJuahJournal may be reprinted in other
publications with pcnnission from lhc Katuah Journal struT. Contact the
journal in writing or call (704) 754-6097.
Kattwh Joturwl sends a voice...
with anicles, stories, poems, and artwork
we speak to the spirit of all the living, breathing
inhabitants of these mountains
in hopes that we, lhe human beings,
may find our place in this Great Life.
'LN VOCA.TLON
-
Empowering the Cowu:il Feather
Great Spirit,
Divine Mother,
we know this feather
came to us from you,
we know it's first purpose
in lhe Oeation is to fly empower it
so !hat each of us
who talces it in tum
may look down as the great eagle
circling over our Council,
empower us
so that each may speak
as the wind speaks
from our own comer of lhe Creation,
looking down over the long shoulder
of the horizon
The Editors
KATUAH JOURNAL wants to communicate your thoughts
andfeelings to other people in the bioregional province. Send
them to us as letters, poems, stories, articles, drawings. or
plwtographs, etc. Please send your comriburions 10 us a1: Katuah
Journal; P.O. Box 638; Leicester, NC; Kan,ah Province 28748.
OUR NEXT ISSUE will be about the role of wood in lhe
life of the mountains. Please send anicles evaluating the present
timber industry. logging stories. and visions of ecological and
sustainable ways to cut and use wood. Please also send pictures
and drawings of trees. wood, and woodworkers. Deadline is
August 8th 1992.
- Stephen Wing/
'\'"'
.....
~
•1 \
•
•
t.,1 I
• I
••
J
'
..
...
THE WINTER ISSUE will be an assortment including
stories for good winter reading and possibly renewable energy
systems. Deadline is October, 30th 1992.
8
ti
b"• .\Jo/
I
~~~·/~~
�(continued from page I)
forward wiLh more efficiency, power, and
smoothness. This applies L persons,
o
communities, a.nd naLions. Given the
enonnous issues and problems before us, we
need LO use the ways thaL will best enable us
to move forward Logether.
The above is an ucerpt/rom an essay in
Home: A Bioregional Reader, tdittd by Van Andruss,
Christopher and Judith Plant, and Eleanor Wright
(New Society Publishers, 1990). (First printed in
The New Catalys1, 1tJ. Spring. 1986)
Speaking with
CAROLINE ESTES:
A Phone InLerview - May, 1992
Kanwh: When you are faciliLating, how
do you see yourself acting in the group?
CE: As a servant LO the group; to help
them come 10 the best decision they can make
wiLh those present.
Katlltlh: And 10 do that you have to be
assiduously neutral.
CE: That's right.
Katuah: But it also goes beyond that,
because when you are working at the
Bioregional Congress, I feel you are putting
out a lot of energy to...cemer yourself
spiritually, could you say that?
CE: Yes, you could say that. The way I
put it is that when I am doing consensusmaking facilitation r try to keep myself as a
clear stream. I am noL impeding; I have
nothing in me that is directing. and yet l am
there, in the spiritual sense, LO be as much
help as l can possibly be.
Ninety percent of facilitation is
knowing your group on that level. Only te n
percent of iL is knowing the subject matter
and understanding the words and all of Lhat.
MosL of what you are working wiLh is totally
subjective and understanding the "vibes." l
don't have all the new age tenninology
down, but it's definitely true that as a
facilitator of large groups. you have to be in
tune with the group. If you're not, don'L
facilitate.
Karuah: It's not a mechanistic thing at
all.
CE: Absolutely. That's the reason I get
slightly hysterical when people say anyone
can facilitate.
Katttal1: What is the most difficult job
you ever had LO facilitate?
CE: I can think of times when it didn't
work, bu1 the one thot strained the group the
most and we actually got the group Lhrough
it, was at the second Bioregional Congress at
Lake Leelanauw, Michigan when the group
tried LO pass a spirituality statement.
A resolution on spirituality was brought
before the group. Everyone was favorably
impressed and, I think, was preparing to
Sum mer, 1992
i\...)
.
adopt it, when two people who had been on
the fringe of the Congress all week moved
forward 10 say that they blocked it. That was
very hard 10 hear because they had not been
integral Lo the Congress, and yet they had
been there, and since the Congresses are
open groups they had the right 10 do this.
They were not articulate, so we could
not figure out easily what Lhey wanted or
why they were blocking it. I asked the .
patience of the group for two or three minutes
so I could dialogue with them directly, and in
doing so after a few minutes it started 10
emerge that the problem we were looking at
was the separation of church and state, which
no one up until that point had thought about.
Once that was articulated in a way that
people could understand it. a numbc!r of
people rose. including some who had been
on the commiuee, and said that they would
withdraw the statement. Others wanted 10
sign it in order to show support for it, but it
could not move forward in the group. It was
blocked.
That was one of the most di fficuh ones
in that we had a block from inarticulate
people who "'eren't integrally pan of the
group and were holding up a group decision
that until then looked like it had a "go."
l think that was the most lenmin& a
group has done on why we have blocking. h
also tested the paoence of the group the most.
It showed a lot of things. It showed that
sometimes Lhe facilitator needs 10 step in to
try to find ouL what is really going on. It also
tested the group in whether they re:illy
believed in the consensual process enough
that they allowed the time for it to happen
even when it was at the end of an incredibly
pushed day.
.
r,_
It got very emotional, but...the system
worked! We hadn't thought about that point.,
and we needed to think about it before
rushing into a decision that might have been
100 hasty.
Kattlah Whar do you think is the
imponnnce of the continental bioregional
congress doing its work by consensus?
CE: It's incredibly important. In a sense
we have been co-opted by the larger society.
Bioregionalism is now an accepted word. For
instance, California is now looking at
bioregionalism governmentally. They are
starting to look at how they could break
down the state into sub-regions, instead of
towns, cities, and counties. And part of it is,
1 think, the power that goes behind any
decision of any group that works
consensually. You just have a lot more power
behind what you say. Even if it doesn'L get
into the mass media, it intrinsically has more
power. when everybody in the group is
behind a decision.
Ka11tal1: That leads to the clincher
question: which is the most imponant., the
process or the result?
CE: (Pause) I'd say Lhe process...if
your process is flawed, your decision is
going to be flawed_
When people don't want to use
consensus it is usually because they are
attached to their position. And they are right:
if they are attached ro a position and unable to
see or allow a better position L be brought
o
Drawing by Rob Messick
(continued on next page)
Xat.uah )o"i-l'IQ[. P<J9C' ·3
�(ron11nuoo from p;,i;c 3)
resen·ations. Proposal is altered after
reservation:, are considered, or it is
accepted as is.
forth, then they can't work within a
consensus process. The resuhing position is
not going to have the ~ame power. bu! that\
what's going to happen. I understand It.
And I think that a second rea.~on that
people don't use consensus. and I really .
believe this, is that they don't understand n.
Every time I teach a course, I'm teaching it 10
people who have used consensus for years,
and they are just learning what it means.
So I think that lhose are two points that
people are blank about: they're attached 10 a
position and/or they don't know the process.
,1greement with reservation recorded -
Caroline Estes is a fo1utding member of
the i111entio11ai community Alpha Farm in the
Cascadia Bioregion of the Pacific Northwest.
She lwfacilitated al/jive Turtle Island
Bioregional Congresses held co date. People
watching her ac work are awed by her
strength and clarity. It has often been said
that the ability ofthe continental Bioregio11al
Congresses 10 operate on the basis of
consensus has been due to Caroline's ability
as a facilitator, a claim which Caroline
vigorously denies. This will soon be put 10
the test, however.for Caroline has said that
next year, when she 111rns 65 years old, she
plans to discontinue facilitating the
Bioregio,1111 Congresses and begin to actively ,,#
organize in her bioregion.
j7'
Disagreement or reservations arc
considered. Proposal is altered or is
accepted, and reservations arc recorded.
Unable 10 write - If one individual is unable to
unite with a proposal and is unwilling to
stand aside, then the chairperson must
decide whether to delay action on the
proposal or to ask the individual if he or
she would be willing to be recorded as
opposed. At the next meeting, very often.
agreement is possible after more time 10
reflect on the proposal.
Recorded by DW
CONSENSUS DECISION MAKING
PROCESS
by Joyce Johnson
Purpose: The group must have a unity of
purpose and must clarify the purpose 10 all
in the group. Everyone involved must have
a clear understanding of the group's
purpose.
Members of the Group: The group must
know and trust each other. That is essential
for trust-building.
Members must be willing to listen 10
each other with open minds.
Willingness to learn from each other;
participate in cooperative problem solving
and conflict resolution if necessary.
Members must believe in the consensus
process or be open 1 the process if
0
unfamiliar with it
Proposal: An individual or the chairperson
can phrase this for presentation co the .
group. Adequate time should be taken m
order to ensure thorough understanding of
the proposal. The proposal might not be
clear at the begiMing. It is the
responsibility of the chairperson to state the
proposal so that everyone understands it.
Responses to the proposal:
Agreement - Agreement without reservation;
consensus reached and proposal accepted.
Agreement with reservations - Proposal is
generally supported, but there are some
Xotuofl Journot page 4
\'· j
,I
f
1
I • 1
111/l,t
Possible Decisions on Proposal:
Accepted - Consensus with full agreement
reached.
Committee discussion - More information is
needed before a decision can be reached.
Those with strong opinions should attend
this discus:;ion. Sometimes a commi11ee can
be empowered 10 act. Usually it will then
bring the proposal back 10 the whole group.
Delay decision - Group not ready to make 1h1s
decision now. Discussion tabled to later
time.
Dropped - Not enough interest at this time by
the group 10 discuss this issue.
Chairpcr~on (or "facilitator" or
"clerk"): Good guidance is very
1mponan1 10 the consensus process. A good
chairperson is very often the difference
between a meeting working well or not
working at all. There are a lot of tools that a
chairperson can learn to use, but only
experience can tell a chairperson which tool
will work best in a given situation.
issue warr.ints, cspec1ally if making a major
policy change.
•
Discipline - Ask someone to cut shon 1hc1r
comments if they arc repeating themselves
or talking too long. Can also ask someone
who has spoken on an issue to wait until
others have had a chance 10 make
comments.
Diplomacy - Chairperson must be responsible
for dealing with a chronic objector. Deal
with this person considerately. This might
be the time to say that we are aware of your
disagreement, but it seems that the sense of
the meeting is 10 accept this proposal. Be
gracious but firm.
Dialogue - Members should speak 10 the clerk
and not dialogue with each other.
Silence - Allow time 10 pause after decision
before rushing on 10 the next agenda item.
Call for silence if there is need 10 pause
when there is conflict over an issue. This
gives members a chance to think of a way
to-.ephrase a statement or to cool off if
angry.
Clearness - It is sometimes important to ask
the recording clerk to read back the decision
to make sure it is clear to everyone what
has been decided.
Clearness Process - The clerk might
ask for individuals 10 meet outside the
meeting 10 resolve conflict or misunderstanding.
Judging What Is Important - Be careful not 10
be so goal-oriented that the decision
becomes more imponant than the process.
Some decisions might need more time.
After some discussion, the chairper~on
might say, "I feel that the group is ready 10
make a decision of this proposal." If some
feel that they arc not ready, this will give
them an opportunity to say so.
The Most lmporram Role of the Chairperson
or Clerk is 10 judge the sense of the
meeting. lt is the clerk's role 10 aniculatc
the unity that he or she discovers in the
community and to facilitate the formation of
that unity.
Consensus Does not Mean Unanimil):
Consensus means reaching unity or
concorda11ce. Tt has been described as a
pianist blending complemenrary notes into a
chord. It does not mean that everyone encl~
up on the same note, but 1ha1 complementary notes are blended into a chord.
Consensus is not reaching the "lowest
common denominator." It is instead the,_#
"highest collective consciousness." fr
Rt!.fources:
Judith Webb and John Olsson, A Consensus
Dccision-Makrng Model
Miduzel J. Sheeran. Beyond t\.1ajority Ruic: Vo1clcss
Decisions in the Religious Society of Friends
Responsibilities of Chairperson:
Agenda - Put issues in order; do not leave
imponant decisions until the end. Try lo set
time limits on each agenda item. Group can
aid this process.
Frame the question or proposal with
neurrality.
Elicit comments from silent members present.
Have show of hands so that those members
won't be intimidated by more vocal
members.
Poll participa111S - Go around the circle for
comments from each member present if the
Joyce Johnson is a ml!mbcr of the Ctlo
CommUJJity and the Ctlo Fritnds Mteting. She i.r
currtnily working a.rdevt!lopmtnt coordinator for tk
Arthw Morgan School. Slrt has/ocilitated many
meetings/or the Meeting and tilt! Arthur Morgan
School and help.r the students there practice the
consen.fu:r proce:rs 01 thtir sclu,o/ meetings.
Joyce conducts workslu,ps on the con.•tnsu.f
process/or inJtrt.fted groups She may be reached
through 1hr Arthur Morgan School: 1901 /JanMh
Branch Rd.; Burnsvillt, NC 28714 (7{},I) 675-4262.
Oraw.ng by Rob M~s,ck
Sum.mer, 1992
•
. • •. ' ,'J,
�Problems with Consensus
I have finally found the major beef I
have with the Consensus Process of group
decision making. Namely il revolves around
the fact that consensus can too easily boil
down to Minority Rule, and this has a
specific way of frustrating the proceedings
wilhin a group or council. When one person
or a minority can block consensus, or in
effect decide an issue for Lhe group, then that
is Minority Rule. How does this differ from
Realms, which in truth are not councils at all
but Monarchies? The struggle in human life
between inLegrity and the corruption of power
has raged for centuries, and we have yet 10
find means of reconciling the two into a
process 1hat is both just and livable for all
concerned.
Consensus is often touted as a solution
10 the many problems of Majority Rule voting
systems, such as Congresses or Parliaments,
yet it seems co me tha1 this emphasis merely
replaces one useless fonn of council with
another. It is clear 10 me now that both
Majority Rule and Minority Rule forms of
council usually result in splintered groups. Is
there any way to maintain unity among
people or various groups in the human
family? Perhaps noL
It makes sense lo me that an oppressed
individual or group would be attracted to a
consensus form of council. Such people have
surely been under-represented in the politics
of the United States of America and
elsewhere. Thus they seek compensatioR in
small groups where they can insist that their
position be adequately represented. or in
some cases OVERLY represented.
_l d<? not think that rigid Majority Rule
or Minonry Rule systems of council will
work in the long run in human group
dynamics. I say lhis because we as a species
have nasty hisLorical habiLS of not being able
to share the power of decision making when
people's opinions crystallize. There seems to
be a much_ stronger potential for many people
10 ge1 behmd a mob, and get lost in it, than
there is for individuals to think for
Lhemselves or act on their own conscience.
Majorities have a tendency to disregard the
righls of minorities, often feeling justified in
de~9!uing those who contradict the majority
opm1on.
How then can people participate in a
form of Council that can accommodate the
multiple concerns that modem human beings
have? Scale becomes important to the
accuracy of the decisions being made.
Geographical size is also an imponant factor.
A council 1hat is too small may nol have
enough influence, yet a council that is too
large may be irrelevant l0 local concerns. The
village, which is composed of a limited
number of households, is one of the best
examples of an appropriate or workable scale
of human council. When Lhese village groups
are slable then larger councils can evolve that
involve a limited cluster of villages, such as a
county or shire.
Consensus may have worked better in
eras where villages were primary to a given
cultural way of life. The consensus process
may also have worked beuer when times
were not as complicated, or when there were
fewer decisions to be made. The
Summer, 1992
consequences of decision making in the
dislant pasl also were no1 as far reaching as
they have become in the industrial era;
wilness the existence of plutonium and
television.
It seems lo me that many small or
medium sized groups of today could benefit
from having a formal Mediator lo help guide
the process of decision making; panicularly
when difficulties emerge or when a group
becomes deadlocked. This form of mediated
debate would differ greatly from an ingrown
strain of politics that has stagnated due to a
few dominant inclividuals. Instead of
bec_o~~g compl~tel~ i_mmersed in battling
maJonues and nunonues, a good mediator or
facilitator would remind participanLS of their
common interesLS and emphasize the an of
compromise where it is appropriate.
Compromise is a learned skill that individuals
in a small or medium sized group can develop
to auempl to work out solutions 10 problems
in a wa~ 1ha1 does noL leave out any
responsible adult who wants to participate in
the decision making process. In the case of
family disputes a facilitator could assist in
clarifying the rights of children as well as the
rights of parems.
Issues of fairness in a setting where no
weapons are allowed would naturally become
an ongoing concern. A valid council would
not allow weapons a1 their proceedings. It is
clear lo me now, Lhrough a beuer
understanding of human behavior, thal there
are some approaches 10 forming council that
work beuer than others. Finding ways that
panicipants can let go of the spirit of
conquest and still be a pan of the group is
primary to working toward a successful
approach. There are cenainly no guarantees
that this process would work over time, yet
adequate spans of time seem to be necessary
to forming councils that link people at least as
much as they divide them. Most of the
politics of today are 100 rushed and
inconsistent to even begin to consider
susLainability or future generations.
Good facilitators would have the skill
of being able to suspend their judgements
enough, or be sufficiently impartial, to
mediale lhe vested interests within a given
group. A good facilitator would also be
skilled in ways of building truSt among
members of a group or council. Once such an
atmosphere of trust has been created the
various secret and obvious agendas touted by
people within the group can be identified,
slowly brought out into the open, and
confronted.
Even though solutions or decisions may
not emerge spontaneously, at leasl a good
faci.litator can provide a forum in which all
posilions are aired. Members can go away
from a meeting and contemplate the meaning
of these positions. which become imponant
lo dialogues in future meetings. Those
individuals who are most auatched to their
own agendas would probably balk the
loudest at having a facilitator or "outSidcr"
come into their group process. But, as is
often the case in human psychology, it is
those who refuse good medicine or good _
,#
council the strongcsl who need it most!
J!7'
· Rob Mes.sick
Dnwing by Rob Messick
X.Otunft Jouniat PIUJe 5
�TRIBAL COUNCIL
•
I n the center of each of the larger
Cherokee villages were the square and the
town house. In the larger villages the 1own
house was buiJ1 in10 a large earthen mound.
Seating areas were dug into the mound, so
1hat if you looked at ii from the top, without
the roof on it, it looked Like a spiral coming
up out of the ground. AI the bottom and !he
center of the spiral was the sacred fire and !he
seven poles that supported the building.
The visible walls were only four feel
high, and !he whole building was covered by
an immense thatched roof. Some of the town
houses at the major villages were enormous.
The town house at Old Echota, for example,
had 900 poles. Many of !hem were 18"
through. A lot of them were locus1. They
used the seven-pole construction all the way
around and made 1he building very strong.
But not every village had a town house.
The smaller villages used the square for !heir
mee1ing place. There would be seven arbors,
traditionally called ''beds," arranged around
the square, one for each of the clans. Four of
!he beds were localed at the cardinal poinis,
and !he others were loca1ed around 1hem.
During meetings, all 1he members of the clan
sat in their clan bed.
In each village there were people who
spen1 a lot of lime at the town house, in the
square, or n1 1he chunky (a popular gambling
game - ed.) grounds, which were locaied just
to the side of 1he town house. The old men,
in particular, spent a good deal of 1heir time
there just talking. Thus, 1here was an
ongoing meeting around the town house that
was happening more or less all 1he 1ime.
Sometimes the meeting got mor..: intense
when everybody came to the 1own house to
talk about some mauer of importance to the
village, bu1 01her times ii was just the old
men continually discussing the village affairs.
When the whole council met, the
meetings became more fonnal. Twelve of the
elders sat around the sacred fire at the center
of the town house. (In the smaller villages
there was one representative from each clan.}
The rest of the people of the viJJ~ge sat in the
seats by clans.
One member of the council represented
"The Unborn Yet To Be," and spoke for their
poin1 of view. II was important 10 the council
tha1 in decision-making The Unborn Yet To
Be were always taken into account. They
don'1 do that any more. I wish 1hey would.
They would talk about problems the
village faced, like a bad com crop that year
or another village which was requesting theuhelp to make war on the Creeks.
Consensus was the way decisions were
made. The old people in the center spoke
first They did not give commands. They
would make suggestions based on their
wisdom. And oflen the people would follow
that wisdom Part of their wisdom was taking
into accoun1 the Unborn Yet To Be.
Anyone could speak in the council, but
it was done respectfully. The old people
spoke firsi, 1hen the 01her people could
speak. They had to wait until 1he conversation at the center was done, then they would
Xati1nh Jo;ucnnfriP'-90i•i111X
stand and wait to be recognized by one of the
elders in the middle. They didn't scream or
wave 1heir arms, they jus1 stood 10 be
recognized. Women could speak in the
council. Even a child could speak. Everyone
had a right to speak their heart.
Once I was privileged to sit at the
ceremonial grounds wilh a group of old
Cherokee men in Oklahoma while they talked
about a problem in their village. l saw an
example of how lhe old tribal councils made
decisions by consensus.
There were 12 or 15 old men in the
group. The younges1 one, besides myself,
was about 73. These were the people who
used the Council House. They 100k into
consideration The Unborn Yet To Be.
The problem ai 1he time was not really
clear to me, bu1 I remember tha1 everybody
spoke. They sinned off with the younges1
man and went around the circle, each man
speaking his piece and saying wha1 he had 10
say.
It wasn'1 a "meeting" the way whi1e
people run a meeting. They didn'1 hammer
out a decision. In fact, 1hey did not come to
any specific conclusion a1 all. If any white
people had been presen1, 1hey would not have
known tha1 a meeting was taking place at all.
To a white person ii would have appeared
1hat some old men were silting in a circle
talking casually about a mauer of common
concern.
They just talked aboul it. Each of them
spoke abou1 the problem from his own point
of view. The world tru1h among these people
was the same, so they already shared a broad
agreement By 1he time they went around the
circle the silua1ion was so clear from every
angle tha1 the answer was obvious. and the
old men just got up and lef1. There was a
consensus. It was all over. It was decided.
I fell very fonuna1e 10 ge1 a glimpse of
something that rarely happens anymore,
With 1he advice of the elders, the
council chose the chiefs, called uku's, for
the village. There were two chiefs: a peace
uku and a war uku. A person was chosen as
an uku because he had a lot of personal
integri1y and made good decisions. He was a
person the people chose to follow and also a
role model for the young people. A chief held
his position until he made l01s of mistakes,
and the people would choose 10 follow
someone else. But if he made wise decisions,
he could be chief for life.
The war chief was probably the mos1
popular person in 1he village, bu1 he was also
the mos1 vulnerable. ff he used bad
judgmen1, his mistakes could cost many
lives, and his career would be ended.
The chief was a leader, bu, he did not
tell people what to do. h was no1 like "OK,
we'll all go 10 war 1oday," or "Everybody go
pick com." Like the elders, a chief could
only make suggestions. White people do not
know anything about democracy and freedom
until they know 1he way tha1 the native
culture worked.
by Bear With Runs
Another important person chosen by the
council was 1he Beloved Woman. She was
chosen for the same reason as an uku: 1ha1
her character, as a woman, was highly
regarded by the men and women of the
village. Like an 11Jr.u, she would have to show
in1eg:ity and personal power. At one time
every village had a Beloved Woman, un1il
after a 101 of white influence there came 10 be
only one Beloved Woman for the whole
tribe.
The Beloved Woman could no1 start a
war, but she could stop one. She decided
what happened 10 captives. She spoke up
when !he village was lllinking about moving
i1s location, and she had a say on 1rea1ies.
Other women came to her frequently for
spiritual advice and help with everyday
mauers.
The Cherokee are called a nation, bu1
the word "nation," in the Western sense of
the word, does not explain how the people
saw rhemselves. They saw themselves as
"The Human Beings" or "The People." In the
early days of white contac1, the "nation" was
only a very loose federation of individual
villages. Each village was a power 10 i1self
and could follow i1s own hean to a great
extent.
The tnbe had red villages (war villages)
and while villages (peace villages}, and there
were also special sanctuary villages. A
person 'Yho committed a crime of passion in
his own village could find safety if he could
gel to a sanctuary village before being caught.
He could s1ay in the sanctuary village without
being molested by anybody until the
following Green Corn Ceremony, when
judgments were decided, and compensations
were paid. People would have to make
retribution for mistakes they had made. They
might pay in com, or sometimes a person
would indenture himself for a time of service
to make retribution.
The sanc1uary villages and the "cooling
off period" were probably good ideas,
because they allowed people's personal
passions to wane somewhat, and judgments
were made out of reason instead of hot anger.
The Katuah village was a sanctuary.
and also 1he Nikwasi village in Franklin,
North Carolina. I believe tha1 the seven
oldest, "mother" vilJages of the Cherokee
were sanc1uary villages, although I am not
sure of the status of Echota. There were a lot
of warriors based 1here in la1er times.
While the villages were self-determining political unilS, it was the shared
ceremonies, lifestyles, customs, and world
view that kept the tribe together. And there
was also the influence of 1he clans. There
were seven clans in the Cherokee tribe
(ahhough a long time ago there were 14).
PeOple were born in10 their mother's clan,
and tha1 was 1heir clan for life. The women
kepi crack of the lineages.
Each clan had its own rules and i1s own
taboos. The clans 100k care of 1heir own
(tonhnucd on P•&c 8)
Suni'ttttr, 11992 "" ,
�•
DnWllli by James Rhea
�(continued from p;,gc 6)
members. They specialized life within the
villages somewha1 and k:PI people ~rom
marrying too close 10 theLr own family. A
person could not marry within the same clan.
Incest of any sort, eilher biological incest or
clan incest, was lhe worst crime a person
could commit The clan system kept out
inbreeding. It also helped 10 govern lhings.
Besides lhe family cornfields and lhe
communal aibaJ cornfields, each clan would
also have large clan cornfields. Any excess
com from lhese fields would be given to the
old and the elderly of that clan, if their
families could nor provide for them.
The clans also had somewhat dlfferem
functions. The Wolf Clan was the warrior
clan - the military and the police if that
function was needed. The Wild Poiato Clan
was more into agriculture. The Paints were
interested in crafts. And the Bird Clan was
probably hunters - birds, deer. Each clan had
different rules and different taboos,
depending on their function in lhe
community.
While the clan system did serve to
sepanue things and provi_de some stru~rure
within the village, on a different level tt also
served 10 hold the tribe together as a whole.
Clan members were obligated to care
for each other. This was the basic rule of the
clans. A traveler could go 10 a small outpost
village up in Kcnrucky that he had never seen
before and could find clan relatives who
would take him in and care for him. lt held
the people together. Even though the dialect
they spoke might be different, they would
still be clan relatives. They would still be
Cherokee.
And 1hen there was clan justice. This is
often misunderstood. Any time the rights or
person of a clan member were viol~ted, then
everybody else in that clan was obligated to
make swe retribution was paid for the cnme.
For instance, if someone murdered a member
of another clan, all the other members of that
Xotimfl 1 ~ n l:1,.\ 'hll(Je 8 •
101m,nt ,f
\""l~'T'!m
1,t I ~·1~,1...,
(I i,1111 'lnn:mol 1lrilll \
clan helped 10 hunt that perso~ down and take
his life in return. If the offending person ran
to a sanctuary village. he could stay there, but
if lhe clan members caught him first, it was
au over.
This was not revenge. This was the
clan being responsible for its members based on our reality. The clans kept a balance
between each other. That kept a balance
wilhin the whole aibe.
group - but at the same time they were ~iven
tremendous freedom. There were areas m
which an indjviduttl could get glory and
personal recognition. Someone who was a
great hunter was revered. and a gOO?
provider was sought af1er by the lad1~s.
There was glory for the young males 1n
warfare.
However, if someone did not conduct
him- or herself properly, they did not receive
any approval. People would just ignore them.
In most cases, their behavior would be
modified in a very short time. Native people
wanted at all cost 10 avoid losing face and
being shamed. Depriving someone of
attention or ridiculing him or her was a
powerful way 10 get a deviant person back
into accord with the group.
The ultimate threat of force was
banishment from the village. An action that
serious was carried out by the whole village
council, because it required the support of the
whole community. In that situation,
somebody was put 0111 of the circle instead of
into a jail or prison. The idea of cagin_ up
g
somebody's spirit was a totally alien idea.
The purpose of this village justice was
not 10 punish people, but tO change them.
The Cherokee did believe in vengeance, but
only against other aibes. fn the whi~e.
people's system, people who caus<: mJury are
punished. They are made to suffer m an equal
amount to the harm they have caused - either
by years of imprisonment or by ouaight
execution.
The dominant culture of today is
actually a lot of confused culrural biases
which share very little consensus as to what
is true culture. Within our culture it was
clear. There wasn't anything else. It was
either this or nothing. If you didn't belong. it
was terrible. The urge to belong was so
str0ng, it governed the people's actions.
Our consensus was based on a world
view that was shared throughout the whole
aibe. Because of that the Cherokee needed no
couns, lawyers, judges, or prisons.
We had very few laws. They were
mostly just rational, reasonable rules.based
on observation. There was a law agamst
urinating in the river. There was a Jaw against
defecating around the village. There was a
law against talcing 100 many deer, because
everybody knew thar if they killed too many
deer, there would not be any left the next
year. There were clear and obvious reasons
for laws like that They were based on
common sense rules that nature laid down in
front of us.
One of the biggest barriers between us
and the white people was that we did not
have any concept of privare property.
•
Possession meant that "when you were there
it was yours." But the white people did a
good job of teaching us differently.
The word "fndian-giver" came from the
fact that a white man would give some
Indians a load or goods for their piece of
land and the next day the Indians would be
back. The Indians had not realized they ~ad
sold their land. They had never had any idea
of owning it! They took the presents because
it would be rude to refuse gifts of friendship.
It is hard for white people to understand
our ways and how they worked, because
they do not understand how the old
Cherokees related 10 the aibe. The old culture
was holistic. The tribe was the whole, and
the loyalty toward the whole was very
strong. The desire to contribute to the whole
and to move evenly with the rest of the group
was ingrained by many generations of
cultural reinforcement ll was so much a part
of the culture that it was quite abnonnal to ~
an individual. Cooperation was t~e governing
force within the community, and m the old
days, before we were too muc~ influenced by
the whites. our personal integnty meant a lot
more 10 us.
People were rewnrcted for their
cooperation by approval and love from the
In the Cherokee aibe, spiritual life was
not split a pan from the political l!fe of the
village. It was always there. but It was not
recognized as something separate. Because of
the emphasis on character and personal
integrity, the elders tended to be te~chers and
spiritual leaders as well as leaders m the
council.
At one time there was a religion and a
priest society in the Cherokee aibe. I ~ave
heard stories about this from several different
sources. My own thinking is that in !he
tribe's early history when we first migrated
south, we encountered the late stages of the
deteriorating Mississippian culture. The
Mississippian culture "."as ~ on M_ayan
and Aztec beliefs. Tht1r pracoces, beliefs,
.1l ,'J:n :, 1odcr_ 1..1~
· ~1111o•('to'(Q1
DrawinabvlamuRh~• r.r. ~
:),ill ra~, -..-UJ 1 U
w
•
(Continued on page 30)
,.,,
,,r·.4a1, .JU
i
~
..1:~~
,.'"1~-''·"M""
O\.\TnJ'TUrr"", l!J:J~
tll t1
'
l )~UHI •
�O,.wing by Rob Messick
© 1992
by Lucinda Flodin
Maybe she's the reason I came to live
in the mountains. I know she's the reason I
swp when I'm near that panicular place.
Sometimes I stop nowhere near that place
because the feeling comes over me, and I
stop. After all this time I still fookfor Elda ...
In 1974 I spent the summer with
friends in Limestone, Tennessee, recovering
from a shattered romance. I would sit on the
porch watching the mountains, but more
often I would drive to the mountains and hike
through long afternoons. On one of these
hikes I became absorbed in following a liule
stream and lost track or time. When r stopped
to rest, I realized that it was getting late.
Night came quickly in the forest and I
found myself unable to negotiate the path, I
finally stopped in a small clearing only to
realize that r was now losr. Around me were
trees and darkness and ever-increasing fear.
A sound sent me into total panic. I had
visions of bears and mountain lions and
snakes and bugs! l tried 10 get a grip. I
smacked a mosquito who was definitely out
for blood. My hean started pounding wildly.
I'd probably have a heart auack before a bear
could even find me.
I was hungry ... so thirsty... but there
was no food anywhere... not a bite 10 be
found! I leaned over to drink from the
stream, but I had no idea where I was or
what the origin of the water was. I knew I
shouldn't drink any water in the wild unless I
was at a spring head. How thirsty I was and I
couldn't even drink the water!
1 sat and cried - no, yelled - at the trees
around me about the unfairness or it all.
Finally I ran out of energy and sat down. Just
then the.moon came shimmering through the
su-mmcr, 1992
ELDA
trees, and I rudn't feel so alone. As I looked
across the clearing, it seemed that if I just
walked around the big tree in front of me, I
could get a clear view of the moon's face. As
I pushed away the low branches to duck
around the tree, the Earth s11dde11/y fell away
beneath me.
There was nothing gradual about this
moment. One second I was on the ground,
the next I was in space - learning gravity as
I'd never learned it before - tumbling, falling,
rolling. It happened so quickly I had no time
10 fear as I bounced through bush and briar. I
tried 10 clutch the Earth, but I wasn't sure
where it was - sometimes above me,
sometimes below, pounding at me wherever
we met. Eternity was caught in a single
moment. Would it ever stop?
At last I became more of the eanh than
the sky, and I rolled into a resiing spot in a
patch or briars. Pain and eanh grJbbcd me
back from space. My last thought was
wondering if the spinning would ever
cease ...
Warm sunlight on my face, my bed felt
so good. The dream had been so real. I'd
never dreamt so vividly. I decided to grab the
journal at my bedstand and write it down .
before the memory faded. It was the reaching
for this journal that brought abrupt physical
pain.
I tried to open my eyes. How I hurt!
Oh, no! This wasn't my bed! This wasn't a
dream! Hope crashing, I opened my eyes to
the canopy of young tree growth above me. It
hun to look ouL lt hun to breathe. The
thought of moving hurt. Maybe I was dead.
lf not. I surely would be soon. A tear burned
down my face. I could feel my fingers. l
could feel my toes. Pain filled them all and
soon a strange sleep enveloped me.
A sense of not being alone brought me
back 10 consciousness. Was this the
mountain lion I'd feared? As l tried to move,
pain seared through my body. A voice like
music. or was it the wind through the trees,
said, "Don't move, young one, and don't be
afraid. I won't hurt you."
As I struggled tO tum toward the
sound, r felt movement around me until a
woman came into my sighL First I saw her
hands, veined like the gnarly roots of an oak,
yet wonderfuJJy supple. My eyes moved up
to a face which surprised me with itS
ancientness; somehow it didn't match those
capable hands. The face was an intricate mnzc
of lines and wrinkles - there were no flat
planes. Then our eyes met and I felt myself
falling int0 an ocean of blue clarity. Never
had I experienced eyes like those - clearer,
yet deeper, than a child's. Suddenly those
eyes and her whole incredible face broke into
a smile with more facets than a prism in
sunlighL And that music - no, it was her
voice. "You arc amazed, young one. Good,
that amazement will help you to heal
yourself."
"Are you an angel? Am I dead?"
Again that smile, followed by a laugh
that would have made me laugh, too, except
for how much it would have hun.
"No, young one. I walk an Eanh path.
Some call me Elda. I answered your
frightened call in the moonlighL"
I realiz.ed that I no longer was lying in
briars. Hadn't I landed in briars? My eye
caught a thiclcet of them a little way from
when: I lay.
(continued on ow page)
)(.Qtimh JoUf'tlat PQIJI'- 9
�(CQitinued f'rom pego 9)
"Briars don't make for sweet dreams;
soft pine needles and grass make for more
comfon. You'll rest easy in this baby forest,
and the Eanh will help your healing. You
have strong bones, none are broken. Your
muscles are strained. Only a few of your cuts
are deep. This gash is deep for it bleeds stil1,
but it has bled enough. Feel it closing and
healing in your thoughts, little one."
She reached into a pouch at her side and
took a pinch of some powder and blew it into
the CUI.
"What's that stuff?"
"A pinch of puffball to stop the blood.
It has bled enough now. You are curious?
That is good. I like curiosity. I will teJJ you
of the plants."
I grew anxious at all these answers to
unasked, sometimes uninfonned questions.
"And you are afraid. Are you always
afraid, little one? Breathe or hum a song. It
will help."
She took a bowl -1 think it was a bowl,
though it may have been a hollowed-out tree
gnarl - and with a feathery leaf began to wash
my cuts.
"This is yarrow, cooked in water in the
sunlight. It will numb your pain and let us
work on your injuries."
As she gently washed them. I could feel
the pain numbing, lessening.
"Th.is will allow us to bathe them
again."
With the numbness, I was able to move
to see myself. Everywhere I could see my
skin, it was covered like a roadmap with
scratches. The skin around the scratches was
deepening as bruises formed. I wanted to
throw up, but that would have required
movement.
"Skin mends, young one."
"I'm not that young, and my name is
Lucinda."
"To me you are very young, Lucinda."
As I looked at her ancientness, f felt
silly at having snapped at her.
Throughout the day as I moved in and
out of sleep. I felt her near me. Her words
wafted through my consciousness as she
washed my legs with chickweed, little star
woman, comfrey, burdock, more yarrow.
She helped me sip red clover from a bowl. It
all was like a confused dream. Sometimes r
would hear her talking. Actually, it seemed
that she was having two-way conversations
with the plants. / must be mad' And then I'd
doze again.
"Are you magic?" I asked in a moment
of lucidity.
"No, child... Lucinda. I am a child of
the Earth, like yourself. I've tended this
forest garden, and it has tended me, for
longer than 1 can even remember. We take
care of each other."
At dusk, a drink with a strong taste...
"Skullcap, 10 mke the pain for a deeper
sleep."
I did sleep - deeply - and without fear. I
could hear her voice as I drifted.
"You are safe under the trees, on the
Eanh, with the stars. Sleep sweetly. Dream
wellness."
I awoke to the twittering of birds. I stiU
hun, but I could move. Again I wondered a1
~~~ J?~~~. p~!Z ,10
~e.reality of Elda. then she stepped into my
v1s1on. Yes, she was really here. It was like
she was invisible one moment and there the
nexL Yet I knew she had really been there.
She was real. I was overcome by the wisdom
I sensed in her presence.
"Today you might feel hungry. I've
brought you food."
She opened a giant leaf which I later
learned was burdock filled with violets,
clover blossoms and sweet-tasting leaves and
berries. She would name them.
"It's so much. I'll never remember
them."
"You don't learn them all at once, dear
one. You learn one plant at a time. Each is
your teacher."
I contemed myself with the
nourishment I felt pervading my body. AU
that day Elda fed me and I told her of my
journey. She only laughed when 1 got to the
part of being so hungry and so far from food.
She found that delightfully funny, and I felt
foolish. But then r looked around, and I, too,
was struck with the humor of it. Somehow it
seemed that all the plants around us also
laughed, but I wouldn't swear to that.
Moving became easier as the day went
on and I was amazed at how much better all
my scratches were. Elda made a poultice (I
remember her using that word) of plantain
and elder for my bruises. I could feel the
soothing relief and the healing begin.
'Tomorrow you will be able 10 travel,"
she said as the sun was gold in the west. We
sat with a bowl of salve which tasted full and
thick as soup. "I will show you a shoner
route."
I didn't want 10 go, but suddenly I
thought of my friends, Dan and Ruby, and I
knew they must be panicking by now.
"I would like to know more about
plants, Elda."
"Well, talk to them, dear. They like to
be remembered."
I went to sleep imagining myself in
conversation with a fem and wondering
about my sani1y.
Walking down the mountain \l.ith Elda
in the morning was an adventure. It was a
completely different path, I think. I wasn't
really payiog much auention on the way. She
pointed out plants, talked to them as friends.
and treated them with re:;pect. Before I knew
it, we were at my car
She laughed, "Ah, just the friend you
need now." And she told me to pick the
sticky flowers growing around my car.
"Calendula. Make them into a tea to soothe
your wounds."
"How do I thank you, Elda?"
"You don't, dear one. You pick the
flowers and make yourself strong."
It seemed like just a moment later when
a state trOOper stanled me. I looked toward
Elda, but she was gone. My friends had
reported me missing. He had been looking
for me and had found my car.
"Did you see that woman?"
"No, miss. Just you here. No one Jives
up in these pans. I'll drive you."
I went home and healed up, though one
scar remained on my leg as a reminder of the
adventure. But 1 still thought about Elda and
wanted to see her again. Several times that
summer I returned to that area, but I could
never again find that exact spot where I had
met Elda. l asked campers and hikers, and I
stopped at every house in the area. No one
had heard of anyone sounding like Elda.
They sent me up 10 Granny Pierson
who was the oldest person around and who
reponedly became confused at rimes. We
talked. She drifted in and out of memory, a
sharp contrast to the clearity of Elda's mind.
She couldn't recollect much at first, but
finally she began, "There was this old
woman. What was here name? Something
like that, but, Lord, hooey, hit's bin since l
was a girl An old 'erb woman. She was old
when I was a child. Lord, she'd be in the
grave more'n seventy year now. J remember
her, though, but my mind's leavin' me."
My friends listened patiently, trying to
be supponive, but occasionally suggesting
that maybe I'd dreamed it. Maybe I'd made
her up to keep myself alive. I don't know.
Could I have made up the richness that
was Elda? Her wiseness? I couldn't have
made up her eyes!
Thar was sixteen years ago. I live in the
mountains now, in the same county tlwugh
miles from where I met Elda. I dan't ask
abolll her now, excepi when I meet old
people. But as I walk tliroughfields and
woods, gathering plants and learning abolll
them, Ida think of her. In fields where
flowers seem to be laughing, I sense her
presence. I feel tit.at if I could just turn more
qt~ickly, I'd see her there ware/ting me - her
wise face full oflife, giving nouris/unent. .
After all this time I still look for Elda.
#
P'
There are stories from cullurcs around the
world and from ns far back ns the Stone Ages about
lhc elderberry. UsWllly lhey involve o woman who
lives in the tree and ha~ powerful medicine 10 heal Iler
children. (I created the feminine fonn Elda for !hi.~
cho.roclCJ'.) But she con be dangerous at times when
she is not shown re,.c;pcct. Old supcn;lilions maimain
lhat cuumg elder without pennission or the plant
brings illnes,~ nnd/or death.
Lucinda Flodin lives with her family in Katuah
Province near Hampton, TN and is. among other
things, an herbalist and a Mory!Alllcr. The story "Elda"
is included oo a new audio tape cnlled Mountain
Spirits available for SI0.00 ppd. from: Lucincm
Flodin: Rt. I, Box 726; Hampton. TN 37658.
�THE STATE OF FRANKLIN
Land, Liberty... and Mastery
by David Wheeler
"A beautiful valley and the
almost boundless West lay before
them, beckoning all to adventure
themselves. The thing most worthy of
remark is the far reach and wide range
of the vision and the plans of the
people of Franklin, and the projective
power that gave them and their
descendants a very considerable
mastery of men and measures
througlwut the generations that /rave
followed."
- Samuel Cole Williams
in The Lost State of Franklin
they could hunt. They built their own log
homes, provided their own clothing, and
made their own whiskey. Work parties of
neighbors built and maintained what roads
!here were.
The presence of the tax collectors was
!he main evidence of the Norlh Carolina state
government. The settlers were poorly
represented in the state legislature. They had
to cross the mountains to find a court in
(1933)
In the years immediately following the
Revolutionary War the runnoil of the war
years continued almost unabated in the
former colonies. These were heady times the imperial power of England had been
defeated, new theories of government were
materializing, and a new continent lay open
for the taking. In !he new nation, talk of
politics was on everyone's lips, and "libeny"
was the watchword. But in the minds of
many people was the thought of land - land to
be the material basis for their hard-won right
to "the pursuit of happiness."
In spite of such lofty hopes and dreams
among the European settlers, however, the
new country was in a shambles. The
government of the State of North Carolina, in
particular, was pauperized. The war had
taken a heavy toll on !he personal resources
of the former colonists, and !here had been
much destruction and ill-feeling. The central
government was weak: and in debt for
promises made during the pressing struggle
for independence. By its original charter, the
jurisdiction of North Carolina extended west
10 the sea, but under the prevailing conditions
it was lit lie wonder that those closest to the
capital at Hillsborough received the most
attention.
The mountains of the Blue Ridge were
still a formidable barrier at that time. Settlers
following the Great Valley of !he Tennessee
River had established a bastion in what is
now the northeast comer of Tennessee.
During the war they had shown themselves to
be stalwan pattiotS, pro<ecting North
Carolina's rear from hostile attacks by the
Cherokee and Chiclcasaw tribes and turning
the tide of the war in the South by surging
over the mountains to play a decisive role in
the battle of Kings Mountain,
But now, not only were the wartime
claims of these soldiers being ignored, but
Nonh Carolina was levying heavy taxes on
au its citizens to rebuild itS shattered
infrastructure and restore its government. To
the settlers in the west, this was blatant
"taxation without representation" - just what
they had fought 10 end!
This feeling was justified. The lands
west of the mountains were self-supponing,
living off the crops they raised and the game
summer, 1092
which to setlle their differences. Although
constantly threatened by hostile natives, their
state government would send no ll'OOpS
across the mountains for their protection.
But the worst blow came in 1783. In
order to capitalize its recovery, the State of
North Carolina passed a law offering land
west of the mountains for sale to setllers and
speculators. The bill put up for sale the land
from 20 miles south of the town of
Jonesborough 10 the French Broad and the
Big Pigeon Rivers, conveniently ignoring the
fact that this land had been guaranteed to the
Cherokee in the Avery Treaty of 1777.
This made the natives understandably
restless, and in 1784, largely to avoid the
expense of sending a military force to defend
the western settlers from angry Cherokees,
North Carolina passed a bill giving up its
claim to the lands west of the mountains and
ceding !hem to the newly-formed national
Confederation Congress.
Congress was too weak and 100 far
away to protect the settlers over the
mountains. Nonh Carolina had reneged on
the task. The seulers were used to protecting
and providing for themselves. A decade
before, earlier settlers had even established
the Watauga Association, the first "free and
independent community on the continent," in
the words of Theodore Roosevelt On August
23, 1784 delegates from the counties west of
the Blue Ridge gathered and declared their
area a free and independent state.
Their declaration was immediately
challenged. Norlh Carolinians were surprised
and angered at this tum of events, and when
a new legislature convened that autumn,
North Carolina rescinded the C.ession Act and
restated itS cl.aim to the western lands.
It was a vain attempt. On December 14,
1784 a second convention at Jonesborough
decided to name the new state after Benjamin
Franklin and set about the work of drawing
up a constitution. The following March, that
work was continued, and John Sevier was
elected governor of the State of Franklin and
David Campbell was chosen as its chief
justice and given the task of setting up a court
system.
John Sevier (pronounced se-VEER)
had been at first reluctant 10 become involved
with the movement for independence, but
from 1784 he was a moving force in the
history of the State of Franklin. By all
accounts he was brave, charming, and
handsome · a charismatic leader. He was a
hero of the battle of Kings Mountain and was
a renowned "lndian fighter."
Instinctively, Sevier was a consummate
politician. He knew the value of diplomacy
and the power of force. In his dealings wilh
whites he could use a winning smile and
charming words to win his way; with the
native people he was rulhlessly violent
Although he was educated and
articulate, Sevier's strongest support was
always among the rough settlers on the
frontiers of the whites' territory. These were
his comrades in arms, the mythologized
pioneers. It was moslly from these people
that Sevier drew the militia for his campaigns
against the natives. The backwoods whites
loved and trusted Sevier. They counted on
him for their defense, and he never let them
down.
For three years Sevier led the State of
Franklin. In that turbulent era the exact
powers and role of a state was unclear.
Whether the states were to be
semi-autonomous republics or divisions of a
strong central government was as yet
undecided. One thing was certain: "Liberty,"
meaning self-government, was the overriding
ideal. During the three years that the State of
Franklin existed, it set up its own
govemrncntal scructure, electing delegates
and appointing commissioners. It established
a judiciary; minted coins; provided for
schools; and, of course, designed a "great
seal" and a flag. The frontiersmen were
already organized as a de/aero militia, but
that arrangement was officializcd. The State
also began collecting taxes - frontier Style.
"Be it enacted," decreed the state's first
General Assembly, "that it shall and may be
lawful for the aforesaid land tax, and all free
polls, to be paid in the following manner:
Good flax linen,... woolen and cotton
linsey,...good, clean beaver skins,...cased
otter sk.ins, ... rackoon (sic) and fox
skins, ... bacon, well curcd,...good, clean
tallow,...good, clean beeswax,... good
distilled rye whiskey,...good peach or apple
brandy,...good, country made (maple)
(eontinucd on nc:ll page)
Xati4af1 Journal: page 11
�(continued from page 11)
sugar,...deer skins, ...good, neat and well
managed tobacco, fit to be prized, that may
pass inspection,..."
In certain instances, Franklin also acted
like a national power. The state made treaties
wilh the native tribes, which in those times
with the central government so weak and ~
id~ of self-government so strong in the
mrnds of the people, was not unusual But in
1788, when the effort to maintain their
ind~~dcn~ was falling apart, Sevier began
a ~non wtth the government of Spain.
w~ch held the mouth of the Mississippi
River. To the Spanish representative
Oardoqui, Sevier hinted that the citiuns of
Frank.I.in might ally themselves with Spain in
exchange for protection, money, and
weapons. It was almost assuredly a bluff,
but. even in those times, it was a bold bluff
indeed.
•
The foundation of the "Liberty~ of the
white immigrants was the very material
~sidcration of land. From the beginning of
its history, the acquisition of land was the
other driving force in the remarkable story of
the State of Franklin. That the native
inhabitants had clear tide to their lands that
o~ten went back 1,000 years made no
~erence. The p~ure of the migration of
whit.e Europeans from over the mountains
was irresistible. Also, disagreements over the
authority of the different states, the
Confederation Congress, and the State of
Franklin to sign treaties and ma.kc agreements
added 10 the confusion (which was no doubt
exploited when convenient).
. Always ready 10 make agreements., the
whites did not prove so willing to keep them,
and the Cherokee in vain pointed to tteaty
)CQtuQn )oumQC PQ<Je 12
after broken treaty. On the Cherokee side the
Chickamauga villages, under the leadership
of the war chief Dragging Canoe, believed in
no treaties made with the whjtes and honored
none. Their disbelief was quite correct but
their actions gave the Europeans ample'
reasons for reprisals.
It was a war, 10 be sure, and each side
could point 10 outrages and depredations
committed by the other. But in this war the
treaties were meaningless; the real power was
in the superior numbers and weapons of the
European occupiers, and they would take
whatever their military strength could win.
A fine tract of land in the Great Bend of
the Tennessee (or "the Bent of the
Tennessee"), near the present-day city of
Muscle Shoals, Alabama was a lodestone to
white investors. In 1784, a company of
speculators, including John Sevier and
prominent men in Nonh Carolina, arranged a
"purchase" of the land from some of the
native residents, although the area was deep
in the territory guaranteed to the red people.
Fro~ then on Sevier's eyes were always
looking toward the south. It is felt that his
initial opposition 10 the establishment of the
State of Franklin stemmed from concern
about the future of his investment in the Great
Bend. When he came around 10 favor the
s~ssion, he began to think that the new
state could help his venture, and under his
leadership the policies of the State of Franklin
were always expansionist and pointed toward
the south.
Franklin encouraged immigration by
whites, even when the government knew that
the only available lands lay in Cherokee
country. ~igration meant profits, yes.
land speculanon was a booming industry in
the ne.wly-opened lands to the west. But,
more unportantly, immigration was crucial to
the very survival of the fledgling state across
the mountains. Cleared lands and dense
settlements were the best protections against
anacks by the natives.
The Nonh Carolina Act of 1783 had
violated the terms of the earlier Avery Treaty
by !f!OVing the boundary claimed by the
whnes down to the French Broad River.
However. the act strictly prohibited entry or
surveys by whites south of that line. But as
soon as the State of Franklin was formed,
settlers began 10 move south of the French
Broad. They were encouraged by the state
government. In fact, the State of Franklin had
a land office in Jonesborough that raised
revenue by taking purchase money for land
claims granted south of the French Broad.
Sevier felt that this siruation needed
formal recognition, so he called together a
meeting of Cherokee chiefs in May of 1785
and laid out the Treaty of Dumplin Creek,
~h~c~ moved .the ~undary south 10 the ridge
diVJd1ng the Little River and the Little
Tennessee River watersheds.
However, it was only six months later
that the United States' Confederation
Congress felt that the central government
should assert its authority and negotiated the
Treaty of Hopewell with the Cherokee. This
treaty moved the line back 10 the north . so
far nonh that the town of Greeneville, which
had just been named the capital of the State of
Franklin, was made pan of the native
territories! The treaty specifically repudiated
the Dumplin Creek agreement and the Great
Bend land purchase. It was intentionally
vague about the status of the settlers
occupying the lands north of the French
Broad River, but it clearly stated that all other
trespassers would have to leave in six months
or lose the protection of the central
government.
lt appears that the State of Franklin
simply ignored the Hopewell treaty. Certainly
their defense of the settlers south of the
French Broad was no less diligent. After
fruitless appeals to the national government,
the Cherokee took matters into their own
hands and in the spring of 1786 began attacks
on the settlements in ll)eir rightful territory.
The FrankJinites responded by burning the
Cherokee towns in the Hiwassee River
Valley. Later in July, Sevier and 250 men
revenged the killing of two other white men
by b.uming another town. They then camped
outs1de the central Cherokee village of P.chota
and called the peaceful chiefs Hanging Maw
and Tassel (Com Tassel) to make another
treaty.
Sevier minced no words. He told the
chiefs that the whole country nonh of the
Tennessee River as far west as the
Cumberland Mountains would be setded by
the whites who would take it "by the sword,
which is the best right to all countries."
Though the treaty contained ample references
to peace, love, and brotherly friendship, it
was obvious it was obtained under duress.
Wiuh such a large armed force outside their
gates, the chiefs had little choice but to sign.
The historian Williams says in his book: The
Los1 State of Franklin, "No act of the State of
Franklin is Jess creditable to her than this
Treaty ofCoyatee."
During this time, the Franklin
government was constantly pressing its case
Summu, 1992
�;
I I
for recognition as a s1a1e before the
Confederation Congress. Champion for the
cause was William Cocke, a backwoodsman,
marksman, and a fierce fighter, who had put
himself through law school and had found a
gift for inspired oratory. By all accountS he
gave brilliant. impassioned presentations on
behalf of 1he Sta1e of Franklin, bu1 it was no1
enough to shake the political support
mustered by North Carolina to block
Franklin's recognition.
By 1786 the strain of carrying on the
border wars single-handedly had begun to
tell, and the firm resolve of the Franklinites
began to waver. North Carolina cleverly
exploited this shif1 in sentimenL Under the
leadership of John Sevier's archrival, John
Tipton, North Carolina attempted to hold an
election 10 send representatives from "the
western counties" to the state legislature. The
Franklin government answered the move by
holding their own elections for the North
Carolina legislative seats. The Franklinites
won overwhelmingly, but this recognition of
North Carolina's authority proved 10 be the
first stroke of the wedge that split open the
Franklin government.
Tipton also sponsored North Carolina
couns, which operated parallel 10 Franklin
courts, often in the same county. Vigilantes
from both sides broke up court sessions and
took valuable papers. There were angry
public meetings, and some brawling took
place, involving Tipton and Sevier
themselves in one instance. The situation was
fast deteriorating into civil violence..
John Sevier made several valiant
attempts to save the faltering State of
Franklin. Knowing the unifying value of war
against the native people, he proposed one
idea that would hopefully save his
government, win the coveted Great Bend area
for the_whites (and his investment company),
and gain some respite for the settlers on the
southwest frontier.
At the time, the State of Georgia was
continually at war with the Creeks. Sevier
proposed 1ha1 in the spring of 1787 soldiers
from Georgia and Franklin join together in a
punitive campaign against th111 tribe, which
jus1 happened to control the Great Bend are-a.
Instead of cash payments, the soldiers who
undertook the expedition would be rewarded
with land grants in the Great Bend, which
they would afterward help 10 retain. The plan
never materialized, as Georgia made a
temporary peace with the natives.
Early in 1788 the sporadic hostilities
between the two factions in Franklin flared
up. John Tipton seized several of John
Sevier's slaves under a Stale of Nonh
Carolina court judgment and transported them
10 his home for safekeeping. Sevier was in
the las1 few days of his governorship and
was tired and discouraged, bu1 rhis was a
slap in 1he face that could not be ignored. The
separationists surrounded Tip1on's house in
force and, although Sevier urged restraint, a
melee erupted. Two men were killed and
Sevier's two sons were capiured. Tipton
wanted 10 hang the young men, but was
persuaded to release 1hem. Sevier
subsequently lef1 for the border wars on the
frontier, "where no writs ran and lhe rough
seulers were devoted to him," as John
summer, 1992
VIRGINIA
--------~.~~.r~ttf)lfWl~if1}r-------------..:::~-,.R-... 1-&KLiN·:·,::"' ..
NORTH
.-,::.\(}iY:.:\~f{/· CAROLINA
_, ~,-- - - - ·- -.,,
- - - - - - ------7,....
'
,
'------,...
'
',,
'
',
\
' ',
11SS Map
Preston Arthur commented. This is generally
marked as the end of the State of Franklin.
It was in 1790, with more wars with
the Cherokees looming, that North Carolina
finally gave up and ceded control of Franklin
to the United Srates Congress as part of the
"Southwest Territory." Franklin was finally
admitted to the Union as pan of the State of
Tennessee in 1796. The first elected governor
of the Staie of Tennessee was, no1
surprisingly, John Sevier, and he la1er served
as a congressman as well.
appeared as I.he stubborn independence so
admired in the Appalachian mountaineers. At
other times, however, it appeared as 1he will
for mastery, whether over the land, events,
or those who would oppose them. Even
today, we still see traces of this, the tangled
legacy left by the early while seulers of the
mountain region.
Special thanks to Barbara Wickersham
for the valuable research work she
contributed to this article.
Resources:
The wild Appalachian lands brought out
both the best and the worst in the firs1
Europeans to inhabit the Katuah Province.
They were fiercely devoted 10 ideals of
freedom and justice; they were at the same
1ime greedy and ruthless. A deep-seated
detennination drove them. Sometimes this
Gerson, Noel B.; Franklin: Atrurica·:r Lost
State: Crowell-Collier Press (New York, 1968)
Williams, Samuel Cole; Ilistory of the Lost
State of Franlclin; The Press of the PiollCCIS (New
York. 1933)
Cornstalk Dreams
Poverty is living in a shotgun house
with chimney bookends
Listening to rain tapping on a cheap tin roof
Huddling around the fireplace
like a dark medieval clan.
Poverty is running barefoot
through a maze of corn fields
Splitting open a watermelon just for its heart
Worrying until payday if we would be fed
at least with butter beans and cornbread
- Sandra McClinton
-
..
X.Otimh )ournnt page 13
�WHERE THE TREES OUTNUMBER THE PEOPLE:
I<atuah's Regional Rainbow Gatherings
In the Mtigical U1nd of the Rainbow, a neo-tribal culture is teacl1ing and learning the
arts of Cooperation and Commu,1ity
by Stephen Wing
"Welcome Home!"
The implications arc enormous.
Somewhere back in the mythical mists
of the Scvenries, a tribe of multicolored folJc
called the Rainbow Family began to hold a
"Gathering of the Tribes" every summer deep
in the wilderness, where the trees oumumber
the people. They were "Family" because they
considered all people brothers and sisters;
they were ''Rninbow" for the harmony of
their many colors; and they called out
"Welcome Home!" because wherever they
gathered on the Mother Earth they were home
again. Every Fourth of July lhey observed a
silence, praying for Peace and Healing, each
in their own way. They fasted and prayed
and danced and drummed, and many magical
stories have come down 10 us.
In the nco-Plcistocene Eighties, our
tribal ancestors founded the Katuah Rainbow
clan and began to bold a solstice gathering
every summer in the meadow below Sam's
Knob. Because pan of their inspiration was
lhe 1980 Rainbow Galhering in West
Virginia, it became one of the first of many
regional Rainbow gatherings. It carried on
the Family consensus to be free and
non-commen:ial, open to everyone, dedicated
to cooperative, ecological living, without
leaders or rules. It grew and flourished, and
Xatuah Journal Pac.Je 14
was known as one of the strongest and most
spiritual in the land of the Rainbow.
Now at age 21, the Rainbow Family
has grown into a large-scale, long-term,
worldwide experiment in living out the ideals
of the mythical Sixties: a full-fledged
al temative culture, woven of many different
spiritual, political, and philosophical strands.
Outwardly. perhaps it imitates the Nntive
American tribes; mwardly, it taps the
biological vestiges of one million years of
oi baJ ancestry.
Everyone involved in Rainbow has
their own vision of what it is and what it
could be. The vision that is crystallizing for
me lately is of a school.
Everyone has something 10 teach in the
magical land of Rainbow. And somcLhing to
learn. Many of us are teachers of something
already, perhaps, or know a special craft or
skill or even a livelihood worth passing on.
You learned your first rai chi step or
bcadworlcing stitch from someone. Why not
bring it 10 the gathering _and offer a free,.
informal workshop? Think of the gathenng
as a kindcrganen, not as a university. Even if
you feel you have nothing 10 learn there, each
of us has something 10 pass along to those
following in our footsteps.
But there's a deeper level of learning.
0..wUl&J by Rhea Ormond
Running away like a bunch of kids playing
hooky in the woods is like school turned
inside out - a space in which we can a.U enter
a kind of second childhood and re~ate
ourselves. We heal ourselves instinctively by
re-imagining society in a sane way, becoming
each other's long-lost extended family,
learning how to love and accept each other,
and feel loved and accepted in turn • some
for the first time our lives. It is incredibly
therapeutic just to be in a place where it is
okay to love.
But in order 10 maintain this magical
healing space, we have to work together 10
feed everyone, deal with sanitation, medical
needs, children, authorities, parking,
drinking water, and camp security. We have
10 make decisions that acknowledge
everyone's poinl of view, including the trees,
the streams, the wildlife, the genemtions 10
come. This is a yet deeper learning. We are
learning to come together as a community, a
circle, a tribe - rather than a collection of
self-centered individuals - and act for the best
interest of the whole instead of our little part.
Few of us had the benefit of a tribal
upbringing. Ninety percent or more of the
ordinary families out there arc dysfunctional,
studies now say, producing dysfunctional
people. Our tribe is made up of refugees from
that world; we cannot create World Peace
without some healing. Most of the problems
that plague the "national" Rainbow Gathering
are problems of scale. But a few stubbornly
show up al regionals, too. They are the
chronic dysfunctions of the dominant culture,
"Babylon": abuse of alcohol and drugs,
scamming, inflated egos, male-female
imbalance. These arc the things that we
cannot leave behind when we leave our cities
and cars.
l ust4 to worry about them. But then l
realized that it is okay. Rainbow is a school.
These are our assignmenrs. That is why we
leave all the civilized disu-actions behind: to
focus on what counts.
At the scale of a regional gathering we
can do that - but not without a conscious
commitmcnL I have seen miracles happen
when the wisdom and the will of the people
have been summoned to a serious council.
Through the magical ans of passing a feather
in a circle and listening, of communication
and compromise, I believe we can learn 10
resolve any conflicL But we have to practice.
And the presence nnd guidance of people
who have done some of the inner work
themselves is invaluable to those who might
otherwise stumble over the same mistakes.
Becoming a Tribe may not be an
idealistic fantasy from the mythical Sixties
forever. We are learning how to live without
money, lawyers, governments, police· even
gasoline - because it may soon be necessary.
We arc learning it, 1 believe, because the
future of our families down 10 the seventh
generation depends on our learning 10 live
together as a functional Family.
I hope we are learning it in time.
For dirtetioM to tM Ka11,ah Rainbows-,
Solstiu Ga1hviltg, JUM 12-22, son~p/ace where the
trees OUIIIUl1IMT IM people, coll the A1/a111a Rainbow
Ughllillc: (404) 662--6112 or write 10 /IOI. address
below.
To help out In adllOIICe, contact Katu.ah
Roillbow direc1/1 clo l.ulit Wagenheim: 996 Yellow
Breeches Rd.; Cosby, TN 3m2 (615) 428-4633.
Summu, l!IN
�warp ancl
"We Call It a Gathering..."
At first sight, it seems to be pure
magical anarchy in the woods. But there are
levels you learn to see.
Just under the swface is a layer of hard
wolk: people who are not immediately vi~ble
because they are in the kitchens, out hunnng
firewood, al the parking lot, on a supply run.
They carry lhe whole thing literally on their
shoulders, often to the point of straining. As
soon as we realize we are the tribe and
volunteer, the whole thing is easy.
Underlying everything we do is the
consensus of the council, a periodic circle to
pass a feather and listen 10 each person's
perspective in turn. Daily councils are a
chance to share what makes us different and
what we have in common. When something
comes up that requires a decision, we enter
that siate of unified undersianding called
consensus much more easily if we have been
practicing. (If ~ere is no co~~cil,just ~u.t up
a sign. "Main crrcle at noon 1s the tradit,ion.)
Invisible everywhere are the Shann
Sena - all of us who are conscious of health
and safety and alen for trouble, who have
learned to keep the peace in loving ways, deal
with emergencies, communicate with
authorities - and anyone willing to learn. You
can pretend the gathering is a free ride or a
carefree utopia; you can avoid the problems
and still have a wonderful time. But "sister"
and "brother" really begin to mean something
when you accept responsibility for the
well-being of the folks around you.
Then there are the people who are
praying. Our circles before meals, sweat
lodges and Sufi dances, ceremonies at
equinoxes and solstices, etc., carry the
natural sense of community one step higher.
Participating in the Divinity of each moment
helps focus the natural srate of awareness
called a tribe.
Underneath it all is the root-system of
our friendships. Slogans of peace and love
do not make us brothers and sisters; a Family
forms out of time spent together, real time.
Year after year we work, eat, council, and
celebrate together, between gatherings we live
and travel together. We gather in the parks
back home. Travelers come through. We
grow 10 know and to trust each other. The
Rainbow Family is a vast network of
relations. a fabric woven by the physical
s,unmcr , 1992
..
, 1 ,
~pfrhtlal ~efi-of our•~n& tOgethet.
.
ruo ~!1-nrr . .-.- {·n· ~ rr·,77-,v.z
We have over a generation of history
between us now. We are much more than just
a "counterculture.'' Traditions have
developed, a slow evolution of consensus
agreements, along with a tendency to keep
evolving. Naturally we have our elders of the
tribe - but in this tribe each one of us chooses
our elders. Listen for the voice of experience.
But don't take anybody's word for iL Look
under the swface, and watch who's doing the
work.
People will be noticing the same about
you. To some of us baby-boorners it's news,
but work is necessary to survive anywhere.
Babylon sacrifices the daily labor of millions
to feed a privileged few; a tribe shares the
work equally out of Jove for one another, so
no one has to do too much.
The people who created this magical
village in the woods are working hard,
making sure you will be safe, warm, and fed.
But many of us grew up in middle c~s
households where that much was a given we were the privileged few. Don't take it for
granted in the woods. Join the dinner circle,
pay attention to announcemenrs, spread the
word! Go to council; remember to listen
before you speak. Say your peace. And if
you want to join the tribe, just find a place 10
piteh in and help.
As for the panhandlers at our gate, the
ego-wrestling and ripoffs, the truckloads of
rrash, the bliss-ninnies and rainbozos - it's
helpful to remember that compared to most
tribes we're still in our awkward
adolescence. Most of us weren't born in the
Rainbow Family. We were,bom in Babylon.
A lot of us got pretty messed up out there
before we found our way Home. A lot of
Babylon's mess got tracked in on o~r heels.
Much of our effort to heal the Eanh 1s an
ongoing struggle to heal ourselves and our
relationships - to learn how to really be a
"Family" - and to raise truly.healthy ki~~Meanwhile for better or worse, Its our
Family. As Einst~in's mother put it,
"Everyone is a relative." Getting to know o n ~
another over twenty-one years of gatherings ,,:
has tended to substantiate the theory.
Council Fire
Pilgrimage to the old
power spot, our abandoned
council circle I meet all
the pilgrims packing out
their tents and trash-bags
I find
a giant fire-pit dug here
since we counciled
hard for three hours in the sun
to move the council closer
to the center of camp
Three pilgrims
rest here on a log:
they too casually join
the council of all vanished
tribes around the coals
of the original fire
- Stephen Wing
(E.xurp1ed. with "visions by the awhor.from
110!. a ~wsllove /mer to the Rainbow Tribes of the
Southeast, Spring 1992 iss~. Contact llO! at Box
5455; At/0/lla, GA 30307)
Sun, evening shadows, mist
that drifts to rain:
the food is ready and we join hands.
It's only the clear day's light
refracted through the wet nights
that makes this Rainbow on the
ground.
Our circle makes a hole in the
ground spirit rising like water in a well,
falling like the light on a po11d,
the round earth and the rolling sky
joined
in a circular kiss ...
The Circle makes us Whole.
Oraw,ng• b)I Ray Ramcs
Poems wriuen by Stephen Willg at tire
16th a111111ol Rainbow Garhering, Nanw/,a/a
National Forest, Kataoh Province, J11/y,
1987.
~ti1nfl )durnat pnqe IS
�In Council With All Beings
;,· , -,r,~ :: •. 3TE
by Lee Barnes
Human(un)kind's ability to council
with All Beings is limited by our human
egos, our historical fall from Oneness-WithAJJ. Several "en-Lighten-ments" have aided
my personal path towards council with All
Beings, including accumulated personal
experiences and insights from several books.
Council comes to me when I rest my
active brain and allow thoughts from All
Beings to enter my mind. (Term this as you
may - telepathy, insight, second-sight, etc.)
We humans have not evolved in limbo from
All Beings; rather, we have become
insensitive and unconnected from our
relations with the great Webs of Life which
sustain us.
From long experience, I realize that my
thoughts (and deeds) do not remain restricted
within my bony skull - we can and do touch
other Beings with our thoughts. managing to
interconnect, apparently without regard to
time or distance. Time, mauer, and space
appear to be complex illusions created by our
physical and spiritual perceptions, historical
and modem cultures, mammalian senses, and
personal experiences.
l totally accept the iraditional beliefs
that all things (All Beings) a.re alive and
interconnected. We can relate to the other
Beings of the world with either an expansive
or contractive "attitude." With an expansive
"attitude," we can expand our consciousness
and encompass All Beings within ourselves.
A series of physical and spiritual
experiences while hiking over 4000 miles in
Katuah forests (and in other regions) has
auuned my personal council with All Beings.
Usually after about three days in the forest,
away from modem "civilized" life, I find
myself more in tune with the "real" world. l
more closely follow changing day-lengths;
more carefully realize the moonlight's effect
on animals; better understand the words in
the wind; hear the many voices in falling
waters; feel the energy of metamorphic and
igneous boulders; and recognize the
individual tree within the con1ex1 of the
forest.
I am an unashamed tree-hugger, for
trees, especially the forest giants ("wooden
Grandfathers") do share energies, and focus
Earth energies (although l have felt
"indifference" from some trees... ).
I have (infrequently) attuned with
animal energies by watching hawks soar
above, and suddenly becoming "one" with
them, glicling over the valley. This was not
empathetic daydreaming, but rather I was
there in the sky, soaring on wings! I have
shared the scene of the land through the eyes
of another, equal Being!
A specific experience that occurred
within a guided group workshop influenced
my insight into council with All Beings.
During an early morning circle and council
based on guidelines from the book Thi11king
Like a Mountain: Towards a Cou,rcil of All
Befogs (by John Seed and Joanna Macy,
1988, New Society Publishers), I was
Xatuah Journnt pnge 16
greatly moved and led 10 a greater
appreciation and communication with All
Beings.
Tllillking Like a Mountain is an
inspiring collection of meditations, readings,
and most imponan1ly, a guide 10 interspecies
communications, which has led humans to
greater empathy and union with All Beings.
The workshop is usually led by a facili1a1or
who guides individual participants 10 "voice"
their (telepathic/etc.) thoughts from
whichever Beings enter their minds.
Typkally in these guided workshops,
specific Beings are allowed to voice their
cries and frusira1ions wilh human destrUction
of their environment and 1be lack of human
care about their council. In this particular
circle, a "Talking Stick" (brought by a
reacher and missionary from African cultures)
was passed and used 10 designate each
individual speaker. ln council, we heard from
several Beings · circling hawks, lowly slugs.
and even the voice of the Mountain bcnemh
us. 111ese Beings were in anguish, voicing
their ~uffcring at the hand of modem human
"civilizations" - spoiled waters, fouled air,
and their pained existence due 10
human(un)kind's actions.
This council would have aroused great
disgust towards our human selves, except for
the positive counsel offered as 10 how to
rcconnec1 with All Beings. While each
instance of this method is unique, depending
upon the specific seuing and the different
panicipants, it remains a powerful personal
experience.
We two-lcggcds muse seek better
council with the universe and with All
Beings. We must open our hearts to council,
reduce our wasteful over-consumption, and
halt the destruction of our fragile planet.
Live simply; use only what you need;
recycl~ and in all decisions think how the
next seven generations of All Beings will be
affected. Give thanks 10 the water spirit.~:
thanks to green spirits; thanks to the living
soil spirits! Give prayer and thanks to All!
And then you may learn through council witl1
AH Beings.
I encourage all of the two-leggeds,
especially the city-shocked brothers and
sisters, 10 go simply into the the depths of
your existence, leaving your egos (and every
restrictive training) behind. and 10 seek open
and unrestrictt.'<I council with All Beings. Be
open 10 new insights and experiences: be
rcspec1ful of all other Beings (whether,
stone, fire, water, air...); and offer thanks for
council with the rest of Creation.
Voice prayers, offer thanks, and
continue 10 seek council with All Beings.j - '
#
Drawing by Mich11CI Thompson
Ho.
Sum,ncr, J 992
�STEVE MOON
·1
,
"
SHELL ENGRAVINGS"
The Southeastern Ceremonial Complex, a distinctive
culture of the native First People, flourished from the east
coast to Texas between 500 and 1600 AD. The culture was
marked by mound building and elaborate rituals and
ornamentation. Among the primary items produced were
carved ceremonial drinking vessels and gorgets (chest
ornaments hung around the neck) made of shell. Designs
were often engraved on the concave or inner side of the
shell, which is naturally smooth and glossy. They were
sometimes rose tinted. These anifacts are now highly
prized by collectors and many of the old mounds have
been looted by avaricious grave robbers.
Steve Moon is an artist and a defender of the native
grave siteS. Descended from a Cherokee-Shawnee
great-grandmother, he is proud of the native branch of his
bloodline and works in the spirit of the ancient native
artisans. He creates museum-quality reproductions of the
old shell engravings and also creates original designs
based on traditional motifs.
"I just sit around and things come to me sometimes,"
says Steve. "I don't know why, but things pop into my
mind, and 1 draw them on the shell and carve them.
"It's like closing your eyes and letting the tool do the
work. There's really no way to explain it. I just go down
into the shell until the color looks right, and r don't go any
further. Sometimes rcan control the color all the way
around.
"I may pick up a shell and it will look like an
ordinary mussel shell; another time I will be able to
acruaJly feel with my mind down into the shell.
The shell gorgets and drinking bowls found in old
grave sites were ceremonial objects carefully placed by the
body during burial.
'They are sacred objects,'' says Steve, "and it's
wrong for people to dig into graves to go after them. The
old people were put in their graves to rest. They were not
put there to be excavated.
"On my father's side, 1 had some ancestors who
served in the Civil War. I would be real mad if someone
went to Flat Shoals Baptist Church and staned digging
them up 10 get the buttons off their coats or something.
"In Spiro, Oklahoma during the l 930's, grave
robbers dug up a burial site. They were taking stuff out by
the wheelbarrow-load to sell to the private collectors.
When they found out that the State of Oklahoma was going
to stop them, they packed the central burial chamber full of
powder and blew it up. The chamber was made of cedar
logs, and it had preserved cane mauing, textiles, even
textiles made from woven rabbit fur. All of it was blown 10
smithereens.
"I've talked 10 looters who went in with burlap bags,
and I've talked to looters with doctor's degrees. What's
the difference? They arc doing the same thing.
'The bowls and ornaments from the ancient mounds
were grave goods. They were not lying around in a
plowed field. TI1ey were taken off a skeleton. I think they
should be left alone."
For Steve, this is a hean-felt commitment. Ile offers
10 donate his work 10 collec1ors who will acc~pt
reproductions in return for replacing shell artifacts in their
original burial silcs.
Steve Moon's reproductions and original carvings
arc things ofhl!auty. They shine with a luster and a depth
that photographs cannot convey. Their varying textures
satisfy the hand that touches them. They truly are
representations in tangible form of the spirit that moves
Steve Moon 10 his creative work. the spirit that inspires his
sense of mission.
Stev,· Moo11 can /,c co11tacte,J at
Rt. 1, Box 256; Cm,011, CA 30520.
-DWA'
~
Original from Moundville,
Alabama.
Carved in the shell of a lightning
whelk.
Originals with this design were
found in Tennessee, Missouri
Arkansas, and Oklahoma. Carved
in the shell of lightning whelk.
Original from Carthage, TN.
Carved in the shell of a lightning
whelk
Orig111al from Spiro, OK. (The
design y, as also found at sites
across Tennessee, Alabama. and
north Georgia ) Carved in Mankillcr
pearl shell.
�visiting my grandparents occasionally.
"MEDICINE TRAINING"
(PARTII)
These are the words of a traditional
Cherokee medicine person.
My gr.mdfather would direcl my
training by saying, "You need 10 go spend
some rime with this guy. You need to go see
him."
I would go sec that person. and he
wouldn't even know I was going 10 show
up. would have no idea at all why I was
supposed to be there. I would show up, and I
would jusl stay 1here for awhile. I would
learn just by being there. It w~n·l at all
structured, like lhis guy had Course Three for
me or something, but after awhile l could tell
when they were aclually going out of their
way to teach me something. Some people
were more theatrical than others, and they'd
make me do crazy things.
The strangest one was lhe chicken
house. J had gotten 10 where I thought I was
real special. I felt that I was really imponant,
thal everyone ought to bow and scrape and
just be honored lhat I was near them. J was
making an ass oul of myself, and. ahhough I
never recognized il, everyone else did. And
my grandpa 1old me il was time 10 go stay
with a man named George. He said that l
would have to stay there for awhile.
When I got to George's, I asked him,
"Where am I going 10 stay?" and headed
toward the house.
He said, "Hey! C'mere."
And I looked and said, "What d'ya
want?"
He said," You can't stay in the house.
We've got lots of guests, and lots of people
come by, and we need room for them. We
should give 'em the best we have. You stay
there."
Xatuah Journat page
to
And he pointed toward a funky old
sway-backed chicken house that had a
patched-up roof and was about to fall down.
r just looked on past it. All f could see was
lhc rhododendron thickel behind it, but I
thought maybe he had ano1her cabin or a
building back there.
He said, "Righi there. Goddamn
chicken house. Yeah,"
"Chicken house?"
He said. "Yeah. Lislen. that's all I can
do."
We walked over there. ll was about l5
feet long and about 10 feel wide, with big
cracks between lhe boards, and chickens
running all about
He said, "These chickens are renl
1mponant lo us, we get eggs and meat from
them, so I want you 10 use that pile of old
lumber out in back, put up a partition, and fix
up a room for yourself in the chicken house."
I just couldn't believe it. A person of
my caliber, my standing, in these conditions!
Then I thoughl to myself, "They're trying 10
teach me something," but it was nol until a
couple of months Inter that I actually realized
what it was.
Nobody lold me I was egotistical. I
found out myself that I was egotistical. r
found out after r had dug tons of chicken shit
out of there, put up a wall, split shingles,
fixed the roof, got lice. I was absolutely
inundated by lice. Sol made lye and covered
the whole chicken house with it to kill all the
lice. I fixed that chicken house up beuer than
it had ever been before. Heck, I didn't have
anything else to do.
In lhe process of fixing up the chicken
house, I became the world's greatest expert
on chicken conversation and habits. No one
knows chickens any beuer than I do. I spent
more than a year in that chicken house,
I did chores and helped out, and rhat
was the way I paid for my keep. Then people
started asking me 10 doctor - small things like
wounds and scrapes. After awhile, though,
they would ask me questions like, "Johnny,
he's off someplace, do you think he's okay?''
And I'd say, "Well, I need to think
about this.'' And J staned to give them
advice.
I had seen the other men do it. 1 had
seen Owl do it. I had seen how lhey lalked lO
people and consoled them.
I soon learned to separate true
knowledge from knowledge that you pick up
just by hearing things. True knowledge is
something that you intuitively know from
inside. My grandfather would call it "true
knowledge magic."
Knowledge that you hear on lhe side like you might have heard some other people
lalking about how Johnny was al some
whorehouse or in the county jail - thal klnd of
knowledge I call "side knowledge." And I
knew how Owl took that information and
used it to make himself more powerful. He
said that he only used medicine in one percent
of his work. He said information is much
easier to come by. He said that the more
knowledge, lhe more magic, and the more
power you have, lhe less you use it.
When the elden; who had been training
me thought I was prepared, they sem me out
10 spend time alone in lhe woods. When I
relurned, they beld another nnming ceremony
and gave me my true name, my medicine
name, my spiritual name, that l never have
told anybody.
It was done at a campfire way out in the
mountains, at sunrise on the new moon, a
beginning time.
We rook the black drink, vomited, and
then we plunged in the creek. They collecled
the woods and set the fire, smoked
everybody who was 1here, then they sang
songs and did different things.
Then my true name was whispered in
my ear, and I walked to each corner and the
elder called the relatives. They would come 10
me, and I uttered my new name in my mind.
It was hard lo remember, and I had to get
used 10 it.
These were men who had hand-raised
me. They were all of lhe same generation.
They were all old. I think the youngest
Sumrm:r, 1992
�pi:rson of th:it group was .50, and he was ai
I think that in anybody's hfe there is a
the bouom in the pecking order t)f age. I le
~en!ie that things arc se1 out for you. The
\\ns a fc1d1er and .i carrier.
people who raise you have cenain
They were very spiritual in the sense
expec1a1ions of you, and if you have a
that they followed the t.rndition. They lived
loving, caring. nurturing, mutual son of
everything that they believed. They had their
relationship. you want 10 do everything in
own son of reality, like they would leave
your power 10 meet their expcc1a1ions.
food for the Little People here and there, and
You might have long fingers, so mama
they talked 10 the spirits regularly. They
thinks you ought co be a piano player, so she
would all be holy people compared 10 the
drives you to the piano. If she goes about it
Cherokees of today, but they weren't like our
in a good way, you might end up to be a
Hollywood concept of a medicine man at au.
concen pianist. But you may have been belier
They were not what the anthropologists
suited 10 be a plumber than to be a pianist.
called "priests." They were a different group.
You could go on until you are 50 years old
The "priests" and famous medicine men lived
and srill playing in honky-tonks before you
closer 10 town. But these old people were all
realize that the piano is not your calling.
members of the Katuah Medicine Society. I
received a lot of my understandings about
Katuah from them, things that l am not ever
at liberty to talk about.
Because they were in the society, they
considered themselves better than most
people. They were actually arrogant about
tha1. They considered themselves the true
Ka1uahs, and there's probably pans of me
that still feel a lirtle smug, because I grew up
,-: - with that cenainty.
They had signs. Back then, everybody
~
wore a little feather in their hat. But the
\ \
~ )
Karoah people would take the marrow out of
1'
::,J\..... '•
the feather, so that when they walked, the
(
.r,,.,
feather would make a fluttering motion. That
-\.
was a sign.
\.,
\\~.
Another sign was a linle silver snake.
Owl said his snake was made by Sequoyah.
It could have been. Several 01hers had little
\.
silver snakes. They frequently wore old suit
coaLS, welfare clothes donated by white
people, and would carry the snake under the
lapel. When Karuah Society people from
Olclahoma would come, I would see old Owl
lift his lapel for the briefest second and let ii
fall back. And the other people would make
an acknowledgment with their eyes without
winking or doing anything obvious. I can't
tell you how they did it, it just was
I
acknowledged.
'
Then, without any other invitation, we
would go back to the creek. and soon four or
five of these people from Oklahoma would
just show up I.here. They'd talk and smoke
pipe and do Katuah ceremonies together.
This would go on all night. I would
usually fall asleep, because I was young
then. But l am amazed about how much I
learned by just hanging out.
"Be invisible," grandpa would say. "Be
invisible."
When I look back at the good and the
bad in my life, I always feel incredibly
fonunate and content. Despite the pains and
sufferings that everybody goes through in
Life, I have aJways believed that I have
affected my own destiny more than most
people do. Sometimes l interfered in the
process, and other times I just let the process
happen to me. 1 give credit for that to the fact
of my growing up experiences, all the things
I learned from that strong circle of elders.
If the spiriLS had not had another
intention for me, I probably would srill be
living near my childhood home among the
offspring of those old people who raised me.
I would either have been an alcoholic or
struggling inside the system.
'-I ·)
i''\,-,
~mmcr, 1992
Drawing:, by Troy Sc,ILlc:r
Jn my case, my grandfather saw ~omc
physic.11 signs and m:1de an interpretation
based on the sign5 and his knowledge. But it
was still someone else's in1erprc1.1rion.
Back when r was 10 years old, my
grandfather taught me how 10 carve little
animals out of soft basswood. I can
remember that l was fascinated with that for a
year or so. Then I went on to other things.
That was the extent of my early carving
career. The figures I made were crude, but a
seed was set for something 10 come.
The seed lay donnant until a few years
ago when ! saw a carving on a shelf in a
house I was visiting. I picked it up and held
it. It didn't feel right. It seemed
disproponionate and out of shape.
The man said. "Can you carve
anything?"
I said, "I used to fool with it when I
was a kid."
After I left the house, I said to myself,
"I can make something better than that."
And so I made a bear. It was 001 very
good, but it still was a little bener than the
figure I had seen. I fooled around making
different kinds of animals for a year,
experimenting with different styles and
expressions. The animals I made then aren't
anything like the animals I carve now. They
were somewhat similar in design, but not in
quality.
I went through the whole process. A lot
of the techniques I learned were already
known by people all over the world. I
probably reinvented the wheel several times
over. But I also developed a couple of ideas
that, as far as I know, no one else has
thought of.
And when J finally made an animal that
looked like it was alive, it just blew my mind.
I said, "Look at this!"
The next one I made came alive in my
hands, 100. ! said, "Look at this! 1 did this!
Mc! No one else! No one set me down and
taught me 10 do this. No one told me."
Now I am staning 10 get thunder from
my carving. Thunder is when other people
acknowledge your ability, and it's absolutely
wonderful.
But what has made all the difference is
that r feel an inward drive and detcnninarion
10 do this that I have never felt about doing
anything else. I have been detennined 10
accomplish other goals before, but this is
purely an expression of myself. II is a force
coming from inside of me. This was not/
preordained by anyone; this is the real
-:
person.
Xatuah Journat JIOIJC 19
�BAD NEWS AND GOOD NEWS
The j9b of t ~ government o(ficials is to
protect the health or citiuns and or the environmenL
At best. they have displayed an attitude or unconcern
about their responsibilities. Al worst, they have
wilfully misled lhe public about a matter of grave
danger. Such disregard or Ille lives lhey arc supposed
10 protccl is unconscionable. This 1s a Sillllltion thnt
needs to be thoroughly investigated at both the state
and county level. Such flagrant irresponsibility must
not be allowed to conunue.
Nanni World New, Service
The Burlington Industries CIIIJlCI plant at the
hClldwaa.ers of lhe Little Tennessee River in Rabun
County, GA is closing iis doors. That is bad news
and good news.
The plant employs about 425 people in Rabun
and Macon Counties. The plant closing is bad news
for~ people who will be summarily dismissed
and left wi 1h no means of li vclihood in an
increasingly competitive job marlccL
However, &ho Burlington pbnl has long been a
major polluter of lhe Liu.le Tennessee River, and Ille
factory's demise will mean beuer heallh foc lhe river's
aquatic ecosystem.
'"The plant has been a severe, but not an acute,
polluter," said aquatic biologist Dr. William
Mcl.amey. '"There have been no fish kills, foe
111s1811CC, but cit tensive sampling of both fish and
insect populations have shown that the plant has
definitely had a negative effect on the river."
If another company buys lhc Burlington plant,
it will be regulated by stricter environmental laws
than lhosc in effect when Burlingion staned
diacharging into the river. Also, a newly-initiated
citiun's monitoring group will be traclcing lhe wat.er
quality al lhe planL
"We will continue to lake samples above and
below lhe Burlington plam until there is no
noticeable difference between them.· said Mcl.amey.
As long as our industrial system operates
environmentally destructive means of production, Ille
closing of worlcplaces will be at once bad news and
good news.
RAPE PREVENTION
Natural World Newi Scrv,cc
For the first time in the Southern
Appalacluans, a federal lawsuit has been filed on
behalf of biological diversity, challenging the Land
and Resou= Manngerncnt Plan proposed for the
Cherokee National forest by lhc US Forest Service.
Representing a blood coalition of conservation
groups. the lawsuit nled by the Southern
Environmenl3l Legal Center (SELC) contcstS the
Forest Service practice of below-cost timber sales.
The suit also contends that Ille Jogging progrnm
outlined in the pbn would do urepruablc domagc to
native habitat and result an a corresponding loss of
biolog,ical diversity in the Cherokee.
D:ivid Carr or the SELC rcporis that the
CWTCnt plan opens up 60% of lhe national forest to
logging and ro:ld construction • much of it on steep
slopes and mac=iblc terrain. By FOfCSI Service
estimates, there arc presently 80,000 acres of
potential wilderness in the forest; more than half of
this vital lnnd b:lsc is open to desccr.mon under the
plnn.
By promoting rood building and cle:ucuumg,
the Forest Service 1s practicing t.hc ecooom1cs or
extinction. Peter Kub)', regional director of the
Wildcrnc!..s Society, note~ lhat the Chcrolcc Plan
threatens the extraO(dinary natur.il diversity or the
foreM. Kirby points out that tl1e Cherokee Nauonal
forest 1s home to 1,000 ~pccie., or flowering plants,
400 species or vcnebr-.uc,, and appl'oxm1atdy 13.S
sp<lC IC$ of (hh,
"[Ilic fore:,1 plan) calls for the logging of over
one-hair of the cove h:lrdwood forcsis. an ccol<'lg1cal
treasure trove in the Southern Appalachrnn,; he said.
The new Fore.,t Plan wuuld also va.,tly
mcn:..1~ rood density (which already exceeds lc(:111
guidelines) providing OC.CC.'i.~ for o greatly mclC:l.<cd
amount of commcrci.il and recn:;itional :ict1vi1y - not
to mention illegal poaching.
Th~ Asheville Citizen-Tunes and Green Line
- ~ r s provitkd ,nfor""11ion for this ortk~
USFS TO STOP APPEALS
Nanni World News Service
BUNCOMBE LANDFILL SCANDAL
Nanni World News
Environmental sleuihs from lhe Blue Ridge
Environmental Defense League blew the cover olT
what was apparently a conspiracy of silence among
Sl8tc and local governmental officials about leaking
contamination from the Buncombe County landfill.
In October. 1991, investiga10rs from the
Environmental Protection Agency sent a rcpon io
Buncombe County saying th:11 u:st results showed
"elevated coneentmtions or numerous volntile organic
compounds and metals" in lhe groundwater around the
Buncombe 1.nndflll.
TheAshcvll/c Citiun-Timu reponed that
monitoring wells showed six to 3S times Ille legal
limit of live indUStrial solvenis - tnchlorcthylcne,
benzene, dichlorelhane. methylene chloride, and
dichloropropane. Water quality cxpen Richard Maas
of the University of North Carolina Asheville told the
newspaper lhat the contamination levels were "higher
than several Supcrfund sites in the area. In my
experience the.~ levels are surprisingly high."
An estimated l,125 people living within four
miles of the landfill site drink wnter from wells. Yet
neither the State nor the county government made any
public announcement about lhe landfull lenk or
possible hazards to residents' drinking water.
At an April 10, 1992 press conference,
BREDL activistS dlSJ)layed papers they had dug out or
state liles 1n Raleigh that proved that the l:mdlill wns
leaking. This W$ the first word given to the public
that anything wa~ amiss.
Why did government officials not inform
residents about the groundwater conUlmination1
County Manager Steve Metcalf blamed 11 on
M.uvin Waddey, who w:is Director of County
Engineering Service:. al the time. MclCOlf srud that he
ju.~t pas.scd on Waddcy's assurance that there were no
problems at the l:andlill. W:lddey has conveniently
moved out or ~cue.
Stale hydrologc.t Bob Lufty said that the ,utc
h.id not informed anybody of lhc trouble< because of
undcNtnffing. He wW Grun Line ncwspapcr that 1hc
st.1tc hrul a two-person hydrology \taff to monitor 150
landlills, Half or thc.sc on: leaking wor;c than
Buncombe's. he said, and the re.,idcnts of those
commumues do not know nbout the danger.;. either.
Now the ch~rn1cals arc moving toward the
Fn:nch Broad R111i;r. 'The C,11:en-lim,•., stated lh:n
l.ulty s:ud lh:11 lhe subl,unccs would reach the nvcr,
· 1,c diluted and evcntually dcSU'oycd."
llle solvents 111110l11cd are deailly and per:;islCIIL
It may be hundreds of yc;tr.; before they nre
·eventually de.woyed."
The US Forest Service has chosen to sell more
and more of the last remaining virgin and old-growth
fOl'CSIS to the timber industry. But concerned citizens
have bad the right to challenge lhese sales through an
adminis11'8ti..e appeals process.
Many people have fe:irs that to continue
ovctCUlting our forests will mean irreparable
ecological harm. The appeols process has helped to
bring some measure of accountability to the
management policies and practices of the Forest
Service.
However. on Morch 20. 1992, Agriculture
Secretary Edwnrd Madigan announced that the Forest
Service was proposing to eliminate the appeals
process. In ltne with the Bush administration's
announced plruls to eliminate "unnc.cded" federal
regulations, these appeals were deemed too time
-cor.swning and costly, and it was decided that lhey
would be replaced wilh a toothless •30 day
pre-decisional notice and comment period.·
The Forest Service is trying to ignore the fact
that most of the appeals filed have resulted in
improved dccisons, better management or the fOtcSts.
and often citposc inodequat.e environmcnllll analyses.
TI1e agency seems to think that any decisions it
makes should go unchallenged, and the public should
have little or no voice in how Ille Mlional foresis arc
managed.
ForesL~ arc more than vettical logs. It is insane
to continue to cut our last few old-growth stands of
timber and destroy native habitat communitlcs to feed
the ever-hungry saw mills. The Forc.,;t Service often
needs IO be remanded or this.
PROTECTING
AQUATIC HABITATS
Nmural World News Service
April 23. 1992, the Nonh Carolina Wildlife
Resources Commission (NC WRC) held a public
hearing in Boone, NC to consider a proposal
origill3ting within the agency to dc.~ignatc 33
wawrshcds m IO of Nonh Carohnn's miuor river
ba.~in.~ as critical habitat for species of mollusks and
fish endangered m the Slate.
The plan would offer protection a.s "High
Quality Waters" 10 portions or the New. Watauga.
Little Tenncs,;ce, Johns. and Linville nvcrs and the
Warrior Forl; 111 the mounlaln area of the si;uc.
Env1ronmcnt:1I acti'lsts present at the hc:iring
IO support the mca~urc, commented that 11 was a
pl~surc IO appear at a hC'..mng to compbmcnt the
m1ua11vc of a ,1a1c ngcncy tn\lC.'ld or nJ1P(Xing iL
llic comment J);nod on tl11! WIIJhfe
Comm1ss1on's proposal extends until July I. Lener.;
of suppon may be sent m:
North CtJro/1fld ll'i/dlife RcJo:,ru; Commimon
512 N Salisbury .St.
Raleigh. NC 2760-I
..
.
S11111111cr, lll!IZ
a
6 t
t
I
I
8
�.,. ..
• WOLF' FLUNKS PILOT TEST
Na.tural World News Service
One of the four led wolves (Canis rufus)
released in the Great Smoky Mountain National Park
in November, 1991 was recaptured and penned,
according to Park spokesperson Bob Miller.
Red wolf Male (#219) was recapwrcd in
JanWIJ')' because he showed undue tameness towards
humans, and because he caught and killed a chicken in
Cades Cove and several domestic turkeys just north of
the Park. The livestock owners were reimbursed for
their losses from an indemnity fund created
specifically for such contingencies.
Male #219 may have been a poor choic.e for
release s:inc.e he had spent seven years in zoos, where
he had become unnaturally tame. He was selected
because he was sterile 10 ensure that a bl'eeding
population was not established in the Park prior to
the completion of the iniual study. He w :J most
likely spend the rest of his life in captivi•y.
Two new adult wolf pairs arc cum:ntly being
acclimated to the area by being held in large pens for
the next six months, and may be released in the Park
in November.
Members of the IVesttr11 North Carolina Alfiance gagged by the US
Forest Service. The Alliance prot,:sted removal qJ the Forest Service's appeals
process at a press conference held outside the USFS Ashevitte offices on April
Phoio Laura Dcaton/WNCA
17.1992.
ONE H O NEST MAN
N.i1ural World Ncv,,s Sen ice
When Dr.William Reid signed on as
oncolog1st (cancer specialist) at tlic Mcthodi!il
Medical Center in Oak Ridge. 1N early in 1991, he
knew little about the production procc.-.scs al the
Department of Energy\ nuclear weapons plants and
less about the nuclear politics of Oak Ridge.
But he did know a sick p:iticm when he saw
one, and he saw four Cll'iC.'> of a rare kidney c:inccr, an
unusual concentration for such a small popul3tion
sampling. I le also saw a ~ignificant number of people
exhibiting auto-immune system disorders. Exh of the
p:mcnts wilh kidney disease h:id ~n exposed to
·major radiauon." Dr. Reid rcponcd. and the p:itients
with auto-immune deficiencies showed "n consistent
p.,ucm of blood irregularities."
In August, 1991 Reid approached Dr. Daniel
Conrad, the medical director for Martin-r-.1:uiCU3
Energy Systems, the priw1c conlJ'3clor for virtually
all the opcrauons at the Oak Ridge Rc.'iervauon,
1uking for access to c.lal.l about pos.~ible metal toxicity
al the Oak Ridge plants.
"Th<.,rc are no problems wuh Mattin-Marictl3
employee~." Reid was told 1111d 11,~1~ ahruptly shown
out of the olfice.
The young doctCII' wa~ surpnsed ut the
brush-ofr he n:cc1ved from Conrad, t>t11 he was more
surpnsc-d ,;everal months btcr m December, 1991
when he w1Ls called before a medical review board at
his 1nsu1uuon for "treuung pauent~ 100
aggressively," •spending too much money in the
treatment of cancer patients." and :illcgcd complaints
of incompetency.
A<; a rcsult of the review, Dr. Reid WIL~ served
ummcr, 1992
an ultimawm: either to pack up and leave Oak Ridge
or have his name entered on the national medical
black list known as the "National Pr'.icutioncr Data
Bank for Adverse Information of Physicians and Other
Health Pracutione11>."
Since the review hearing. the hospital has p:iid
to have another physician monuor all of Dr. Reid's
cancer ueatments.
Instead of caving in lO this blatant blackmail,
Dr. Reid filed a lawsuit challenging the allegations
agamst him and comc.~ting the consmutionaluy of
the National Pr'dctitioner Dalll Bank.
"Tilesc actions arc a ~ham," said Lewis Lcvm,
Reid's attorney, of the hospu.1J's measure.~. "The)'
were perpetrated again.,1 Dr. Reid only aft.er he refused
to be intimidated by threats."
And in the te.lt of I.he lawsuit, Levan st:ucd,
"He (Reid) opposes the prcvuilmg lct-them-d,e
attitude toward cancer puticnts. lie oppo5es dcni.31 of
treatment even when 11 1s nOt fully covered by
insurance payments. He oppose.~ those who refuse to
seek the c.auscs of bi7.arrc patterns in the quality and
quantity or cancer seen in Oak Ridge.•
The lawsull goc, on to say, "The physicians
and hospi111I who benefit from 1he generosity of tlJC
Martin-Marietw health c:irc pl.ln 11.ant him to lc:ivc.
1hs p31icnts want him to st:ly. •
Reid reports that he has nxc1ved many
fate-night pl1one tj1lh from anon>mous supporters.
Other caller.; have offered mfonn:iuon lo help llllCk
down people suffcnng from health problems clue to
radiation and heavy metals tox1C1l)·, His work· and
the late-night lips. have shown results. Dr. Reid has
found pockets of 1mmuno-supp,cs~ive disorders in the
Oak Ridge area and even downstream as far as
Kingston. TN.
A NOTHER ONE
FOR THE GOOD OL' BOYS
NawnJ World News Service
Yet another example of govcrnmenrav
bureaucratic arrogance and insensitivity: the North
Carolina Dcpanmem ofTranspocuuion (NC DOT)
decided in May to postpOne public hearings scbcdulcd
in May on the 1 Transponation Improvement
992
Program (TIP).
While this mecis the leuer of the law requiring
public hearings, it keeps citizens from having any
input on 1992 transponation priorities - in effect
canceling any value the hearings mighl have.
Without public hearings, citiuns arc
effectively blocked out of the decision-malcing
process. This becomes even more dist.urbing when
one realius that lhe Board ofTransponation iS
appointed by Governor Jim Martin on the basis of
political favors. It is the plum of state political
appointments. Noticeably missing from the Board of
Transpoltlltion arc tranSit advocateS, individuals with
rail background. environmentalists, and
reprc.senrativcs from communiLy groups,
neighborhood associauons, and minorities.
Perhaps the reason lhe DOT has decided to
dispense with public hearings is that the importanl
decisions have already been made. Journalist Barry
Yeoman has produced a thoroughly researched s1udy
publi.shed in the lndependem thal shows a close
relationship belween the sources of large political
contributions and where highway construction
projects are built in the Srate of North Carolina
Do you want the NC Department of
Transportation to hold public Juuuings? Write to:
Larry Goode: ChiefEngiuer (Programs); NC DOT;
Box 25201; Raleigh. NC 27611.
Reid ha.~ nlso received support from the 03k
Ridge Envll"Ollmcntal and Peace Alliance (OREPA),
which has accumulated experience in dealing with the
authorities and tmcl.ing tOxiC emissions nt the Oak 1
Ridge Rc...crvntion.
Stc,·e Smith ofOREPA and the Foundation
for Global Sustain1bili1y. said, "This is the first lime
a medical doctor within Oak Ridge ha.~ stepped
forward 311d begun to identify :idvcrsc h~th cffCC1S in
and around the Oak Ridge facilities.
"When Dr. Reid first saw these pntu:ms
emerging, he was acompletely di~inten:.stcd observer.
He had no axe to grind with the DOE. He had no
conccpuon of what he was getting mto when hc
~tarted work 111 Oak Ridge."
Under pressure from the St:ltc of Tennessee,
the DOE 113.S funded a panel of health e.\J)CttS to study
cxpo:;urc to radiation among people Ii ,·ing around the
Oak Ridge facilities. Dr. Reid has been appointed to
that P3ncl, and will reveal hi~ tull fi11ding.q in the
cour:.c of that invcsllgnti()n.
Hiscao;e i, also under scrutiny by Sen. John
Glenn's Government Affairs Commmcc and Rep.
John Dingle's lnvcsugauon Subcommlltcc m the US
I louse of Rcprc.'iCntJllvc.~. A rccC11t anicle in 1,me
magazme c•uvmg H11ppdy ~eat a NuclearTr.ish
Hc.ip," 5/l lfl2) ten1'ring on Dr. Reid nlso called
aucnt.ion to the situation al Oak Ridge.
Now thai the hd of secrecy 1s orr I.ht\ lode
history 01 the Oak Ridge Reservation, 11 seems likely
that dccJ)CI' probing will n:~ cal more c:uimplcs of
abu!iC of the health of hum:ins 11ml the envllQnmcnL II
L~ startling lO think that tl1is whole furor began
because one person v. 1th true compa..sion entered
unawwes mro the heart of the sordid nuclCJr we.1pons
industry. It shows the pov.er ol one honcsl man.
XGtuoh Jounmt pnqe 2 1
�REGION O'RAGIN' ,:
,. ..
•,
Nanni World News ServiClC
April 21st brought not only a healthy dose or
rain io 1.he region, but also a healthy dose of reality people in K:m1ah are outraged with the US Forest
Sc,vice! As p:in of a national Earth Firsll effort
honoring John Muir's birthday. protCStS organiz.cd by
the environmental grollP SoulhPAW and il.S cohorts
in Asheville, NC, Atlanlll. GA. and Oevel:md. TN
were among lhe more than 30 prou:sts held
ruitionwidc.
Activists at the Forest Service Regionnl
Hcadquaners m Allant.a mllied behind a 4S f00t banner
that read: "Environmenlol Assessment of the US
Forest Service- Finding of No Significant lnl.Cgrity."
Twenty-five dcmonstraoors gathered outside lhc
Cherokee National Forest HeadqumterS in Cleveland.
while in Asheville 50 people chanted and hollered
ouLSide the Pisgah/Nanlllhala National Forest offices.
In each city, the message rang ou1. loud and clear:
decision-making proc:essc$ which destroy thousands of
aaes of habitat come from little cubicles inside
concreie and Slecl office buildings.
//'you'd liu to wim your frusuaJions with IM
Fores, Service in a concerted effort, conJJJcl
SowhPAW: Box 3/4/; Asheville, NC 28802.
SENATOR WAFFLES
Nau,,al World News Scrvia
SenalOI' Terry Sanford is threatening lO give in
the mauer of
the Fontana road, the famous "Road IO Nowhere" in
the Great Smoky Mountains National Palk in Swain
County.NC.
Sanford bas ptOp0.5td legislation I.hat would
include aSl6 million payment to Swain County and
allow consuuction of the comrovcrslal road. The road
would destt0y the possibility of wilderness
design:11ion for the southern end of the Parle and open
the isolated area up IO possible (ulllrC developmenL
Sanford stalTer Alan Thornbwg said 1h31. the
Senat0r "just wanLS to pol lhis ITlllller behind us. He
is willing lO do w~ver lhe county commissioners
dcs1te in lh is local issue.•
Sanford apparently does llOl undel'Sland that it
is not jost a local issue any more. The s111tus of
several thousand acres of h3biw and an imp0Clllllt
wildlife migration routc are at stalce, and there are
many visilOrS co the Parle who each year apprcciatc
the qmet and rcl:ll.ive isolation of the north shore of
Lake Foruana.
Sanrord's move seems LO be an election year
ploy to brcalc Helms' enclave or powct in Swain
County. That he would scll out I.he future of a critical
habitat area for a palll}' handful of VOies shows a
skewed sense of values.
lO Senator Jesse Helms' inll'BllSigcnce in
To con1ac1 Stlllltor Ttrry SOft[ord abou, his
proposal, write him QI 716 llart Senate Office
Building: Washington. DC 20510.
WE PAY FOR CLEARCUTS!
Nlllnl World New• Serv~
Once again the U.S. Forest Servicc has issued
a report stating the amount trutpaycrs pay tO subsidize
timber sales on North Carolina na11onal foresLS. In
1991 U.S. citi7.ens paid $2.4 milhon ID order lO have
roads buih and plOIS of national forest land clcrucut to
the state. Even though less limber was harve.~ted in
1991 l.h:m m 1990 (there was a loss or S2 million in
1990), we paid even more to keep Congress nnd the
timber IDlcrestS happy.
Xnt(iari lournnt ,.,- r, l Z2
nmm lf ll
f •
If •r 6
t
=
• ~-WHEELERS ~AT POR&ST
Nanni World New, S<tvicc
All-terrain vehicles (ATV's) are a pcoblem in
lhe region's national forcsLS. In lhc view of the US
Forest Service. the desires of different human inteteSt
groups lake precedence over protcetion of the rorcs1
ecosysiem. Thus, ATV joyriding is seen as a
legitimate "mulitple use· of the forest, and the little
bull-bouncers are permitted whetc no mot0ri2cd
vehicles should be allowed co chum.
Case in point: lhe Wayehutta (locally
pronounced •worry-hut") Creek watershed or the
Nanlllhala National Forest in Jackson County, NC is
riddlcd witlt A TV irails. Sixtccn miles of old logging
roads have been given over t0 the mud-slingers for
their fun.
But that is not cnoogh for the wheel jockeys.
Now the Forest Service is considering a plan to add
20 more miles of ATV trails, pcneuating two more
water.iheds.
Internal combUSlion engines, especially
obno11iously loud ones over four knobby-treaded tires,
are incompatible witlt deep forest habiw needs. The
acres that woold be impacted by the noise, debris. and
massive erosion from ATV's are needed much IIIQle
desperalCly by wild animal and plant life as
homespace.
or
However, Uie ltanquillily lhis JX)rtion of
wild land is tltrca1encd. Adjnce.n1 lO the city uact is
the CliITs of Gla.\sie development, a 1,000 acre golf
rcson. The Cliffs wants to buy 134 acres of 1bcciLy's
propeny 10 expand their domain. The Greenville City
Council was agreeable to the sale. but when local
conservation groups he:lrd of the proposed transaction,
tltey unilCd in vehement opposition. The local
Bartram Group of the Sierra Club described the
property and revealed the details of the sale in a
televised press conference. The land had never been
inventoried, said the group, and lhey insisted 1h31. a
sludy of lhc area be done before any sale was
considerod to dcterminc if it was habilat for any rare
or endangered species.
The TV broadcast provoked a flood of letterS
from local citizens apposing the proposed sale. Under
I.hat pressure, the city council bacud off. TI1ey agreed
to inventory the 134 acres proposed for sale.
Moreover, they have decided to study the biology of
the whole watershed to consider a mnnagemcnt plan
for the entire traeL The city might still try to sell tho
area when the study is completed, but public pressure
has proved co be a powerful LOOI.
The Highlands Ranger District is scliciting
commurls on the proposed A7V trail expansion.
Write them 01: Rt. I, Box 247; Highlands. NC
28741.
BUYING BAD AIR
Namral World New. Scrvice
The Tennessee Valley Authority (TVA) is
baying 10,000 cons of coxic nitrate and sulfaie
compounds rrom the W l ~ Power and Li&hl
Company co release inlO lhe air over the Tennessee
Valley and the Soulhcrn Appalachians.
Docs that sound LOO bimrre to be true? Not at
all. Under a clause or the much-toulCd Clean Air Act
or 1990, companies that are in •over.compliance"
(companies that exceed the minimum smndnrds for air
cleanliness set forth in the act) can seU "pollution
credits" to polluting companies who don't want to
clean up their operations. This provision is a
safeguard bw11. into the law ID see that the air does
not get cleaned up beyond a minimal level apparently on the theory lhal if air geLS too clean iL is
bad for business.
Money can buy off the legal system, but it
cannot bring dead lJ'eeS back to life. nor can it make
polluted air any hcallhicr for those organisms who
have lO breathe u. "Pollution crcdiLS" may make TV A
think that it has license tO pollute, but 11 will only
worsen lite situation in the Great Smoky Mountains
National Park where 96 plant species ore already in
doclinc from niuogen•gcnerrucd owne and other
atmospheric pollutanl.S.
The grealeSl irony may be that rai.epaycrs
puchasing power from TV A will now know tltn.t,
instead of investing in air pollution controls, they ore
buying themselves an extra helping of air IO~ichy.
Comnu!nls may be stnt 10 the Ttnntssu
Valley Aulhoriry; Norris. TN 37818.
GOLF DESERT OR WILD WOODS?
Nanni World New. Service
The City of Greenville. SC own.~ 25,000 acre.\
of land in nonh Greenville County. The ll'3cl is a
rugged and beauuful alC.'.l at the foot or the Blue Ridge
CSClllplll(nL Bought bad ID lhe l 920·~. lhe land has
not~ a bulldo1,er or a chain saw in 60 years.
i4
D
ACTIVISTS RALLY FOR CLEAN
AIR
N11unl World News Service
A raucous crowd of about 50 people and one
coswmed bear demonstralCd beforc the Great Smoky
Mountains National Park's Suga.rlands VisilO( Center
in GatJjnburg, TN on May 18. 1992. This time the
activists or the group SolllhPA W were not protesting
government actions, but ~ galhcrcd IO support lhc
Dep:inmcnt of the Interior's policy of opposing any
new insl.allations within 120 miles of the Great
Smokies lluu would add lO air pollution -particularly
low-level ozone - in the Park.
Signs welcomed curious visitors lO the "Great
Smoggy Mouniains" and decl3rcd "We Support the
No-zone!• The dancing beat grophically demonslt3llld
what happens when wildlife take on overlo:ids of air
pollution. Atlanl.8 folksinger Robert Hoyt serenaded
the Monday morning crowd with copical songs about
the state of the environment and our society.
The Soul.hPAW ac11v1s1.S wcce JOined by 20
eighth grade s1udcn1.S in the KARE (Kids Agamst
'Recking lhe Environment) Club at Bridgepon School
m Newport, TN. The studcnl.S, who live in the
watcrShed of Ilic Pigeon River, knew lin;tband about
lite effects of waler pollution, but came 10 learn what
air pollution docs co C(()~i.tems. They m:ide tl1c
connections quickly and were soon parudpat mi;
cntltus1asucally in 1.hc dcmonst.111tion.
Su mm.er,
){192 uu
�The first building constructed at
Sycamore Branch was the community center.
It had a large kitchen and dining/meeting area
upstairs and ample bathing and laundry
facilities downstairs. The next project was a
complex that came to be called "the
apanments." These were twelve good-sized
rooms, each with a couple of sleeping lofts,
arranged in two tiers going up the hill above
the river. Many families lived for several
years in the apartmenrs while they worked on
their houses. Today the community rents
them out to young couples, the elderly, and
visitors.
The people decided that most of the
houses were to be built in a cluster near the
community center. These houses were built
by the homeowners who organized
themselves into a masonry crew and a
carpentry crew. Some homeowners hired
replacements for themselves because they had
jobs that would not allow for the necessary
rime off. These clustered homes were
connected by a common water, electrical, and
sewer system. They were arranged and
landscaped for maximum privacy, set into the
hillside, and turned a little this way or that so
that each home could have a small private
garden. There were many outdoor decks and
patios. Another eight homes were built in
various places around the property. These
homes were simple and designed to be
low-impact, most of them lacking in
conveniences.
There was widespread unemployment
as the old international economy collapsed.
Many families who lived at Sycamore Branch
lost their livelihood and the community
started businesses to help. Soon after
forming, the village started a cooperative that
owned and ran a sawmill, a woodworking
shop, and managed the community's garden
and kitchen. People could belong to the
cooperative that ran the garden and kitchen or
they could buy meal tickets. Many people
from outside the immediate community
bought tickets and some joined the
cooperative. Members of the cooperative are
currently required to work 14 hours each
week. In practice, about one fourth of the
people chose to work these hours
themselves, one fourth chose to pay, and half
chose a combination, doing farmwork during
the planting and harvest seasons. This
arrangement allowed some people to make a
liveli.hood almost entirely from farm or
kitchen work.
The Village Cooperative kept a small
herd of cows and ran a small dairy that also
A LOOK BACK
by Will Ashe Bason
processed milk from local farmers. A village
bakery supplied fresh bread that was sold
locally. Tofu and tempeh were made from
beans that were obtained in trade from a
community in a neighboring county that had a
better season because of lower elevation.
Twelve acres of blueberries were cultivated
and most of the berries were dried and sold.
There is a blueberry festival at harvest rime,
and the entire community helps with the
picking. One hundred fifty acres were planted
to a mixture Lhal included chestnuts, black
walnuts, black locust, and bramble fruits,
and this has proved to be a very valuable
asset over the years, with chestnut flour
becoming a major source of income. Many
local farmers and landowners planted blight
resistant chestnuts that were supplied by the
village and brought tons of dried chestnuts to
the sheller and mill.
Toe village woodworking shop
produces drums, harps, dulcimers, guitars,
and flutes. These products have gradually
gathered a fine reputation among musicians
far and wide, and the shop employs about
one third of the people in the village.
Sycamore Branch was of vital
imponance to Floyd County during the
economically unstable rimes of the late '90's
and the primary years of this century. It
helped formulate the plan for the
decentralization of the county's schools and
social services. The community has set up
four small band saw mills in various parts of
the county and organized a crafts collective
that markets area crafts on a mail order basis
through the satellite communication network.
The community has provided blueberry
plants, nut trees, shiitake mushroom spawn,
and vegetable StartS at low cost (and
sometimes free) to local farmers.
Sycamore Branch gave technical
assistance to many local communities that
were creating their own power systems after
the breakdowns of the late '90's. They
powered several other villages directly and
gave assistance 10 many more. There were
many economic refugees in the late '90's,
and Sycamore Branch offered a plan by
which these folks could mostly house and
feed themselves. They were influential in
Habitat for Humanity's decision to build
ecovillages with their own economics instead
of isolated homes. The community produced
a video series tilled "The Owner-Built
Village" which was used by thousands of
new cormnunities.
The goals of Sycamore Branch, as
stated in their by-laws, included not only
being of service to the larger community in
Floyd County but also reaching out on an
international scale. This was accomplished
through a sister community program that
linked the village to other small communities
around the world. Especially close tics were
made with the Mayan village of Yonin.
Young people from the communities were
exchanged every year and sometimes older
folk would go down for a year or so.
Sycamore Branch marketed xylophones,
weavings, and dried fruit from Yonin.
Sycamore Branch has cooperated from
the beginning with the UN's efforts lo set up
international community-to-community
trading and cultural contacts. The village has
for years sponsored a team ofteehnicians
who work to help upgrade poor communities
by providing better water sources, waste
treatment, and health care. Villagers from
these communities are trained to run the solar
satellite link and to access weather, health,
and technical information in their own
language. This gives them access to world
markets within the limitations of the
distribution system. There is an emphasis on
self-sufficiency and the development of a few
trade items that can be transponed to the
nearest world irading center for shipment to
irs ultimate destination through the UNPS
network of freight dirigibles, trains, vans,
and donkeys.
The village of Sycamore Branch was a
leader in the move by small communities to
take over the economic role of the
corporations. We now take it for granted thar
small communities work together
economically for their common betrermcnt.
and we forget that there was a rime when this
was an unusual pattern. The breakup of the
corporate economy in the '90's left a vacuum
that was naturally filled by small
communities. The pauems developed in
Sycamore Branch and similarcommuniti~#
were a vital part of this process.
fr
Reprinted/rem Tek:iah newsleuer,
which is available from the ln.sritwe for
Sustainable Living; Windswept Fann; Rt. 1,
Box 35; Check.VA 24072.
Will Ashe Bason is a farmer and
visionary who lives in the Floyd County,
Virginia community.
Mountain Counsel
Blackberry bushes, heavily leaved,
Bow as I approach;
Offer bounteous gifts
Deep black, soft and sweet.
Yet remind me of the need
To pick with gentle care
Or else be pricked by thorns
That spring from everywhere.
And so it is with friends.
- Taylor Reese
DnlWUl& by Rob Mcs11ck
Summa- , t 992
Xatoofl Journa!
JIQ9C 23
�BUlTERFLY
In a lazy larval state
I ate
Everything
Fresh and green
That lay before me
Until I could consume
No more
DRUMMING
Dear KaJuah,
This is the sound of Nonh Carolina. ll
is the voice of Kilmer Forest - it is the New
River Gorge - it is the Haw River - it is ML
Mitchell and the Black Range. Little
Santeetlah Creek and the French Broad River
also speak here.
I am Native Choctaw-Scot-Nonh
Carolinian and l dare speak in their names.
From the mountains to the coast, I see areas
rendered unrecognizable due to overdevelopment and misuse. It huns - the street
lightS that ruin night vision, the litter, the
washed out sides of previously pristine lakes
due LO motor-boating. This is not the state I
grew up in. What was attractive then is now
the money maker of the day.
Why do those who come here to "get
away from it all" need LO "bring it all" with
them?
Back LO Nature? My family raised me
that way - my grandfathers and greatgrandfathers fanned • a Choctaw greatgrandfather was a proud man in his
community here in the Piedmont I still have
the land he farmed.
At age 37, I still practice what my
ancestors left to me - a guardianship of
property and the knowledge or how to do it.
I love this state, but not what it is
becoming. It needs help, and l feel we are
losing.
Last year I was a volunteer for the
Kituwah Festival here in Asheville and will
be there agnin this year. I would also like to
work wherever possible for your staff on
representing Katuah Journal - it has a place!
Thank you,
Nancy Odell
Dear KaJuah,
While I have enjoyed the Journal more
than I can say, I have not sent in my
subscription renewal because J feel you could
help me a bit more than you have tried lO in
the past.
My Llfe's goal is to help re-establish
the American Chestnut in the mountains, and
to that end I've been trying to locate acreage
on which to do this. I wortc with devotion on
anything undertaken, but my problem is lack
of money for purehasing the size acreage or
farm needed to plant, nunurc, and monitor
these seedlings to maturity. I sincerely felt
there must be, among your readers, someone
intersted in seeing this tree again reclaim our
forests: some who may not have the time or
inclination to do the work needed, but who
may be financially more able and who would
be willing to help. I would gladly give full
accountability for any funding offered.
I looked at Land last Saturday near
Spruce Pine. Bui I would need some
$26,500 to acquire it. along with giving some
inherited fine jewelry 10 make up the
difference. I'm willing to give everything I
have, bu1 cash is something I don't have,
unfonunately, and tha1 is what sellers wanL
Truely. l felt your interest in this was as
deep as mine. l am not some scam artist,
simply a person with a limited amount of
assets that will gladly give for the finacial
help l need. Some of these assets are quite
exciting, for instance, r have an original
printing of the very first meeting of the
Continental Congress (authenticated by the
old books department of UNCC); an original
copy of Washington's Farwell Address and
many very old deeds, etc. l'm not wanting
something for nothing, you see. I have quite
endless energy and much determination. This
determination would go into the raising or the
chestnut If you do wish to help me get
started (I'm looking at land from the Spruce
Pine area west through Madison Counry),
you will be proud of what l'II accomplish.
Fat and sleepy
I slep1 deeply
Safe from a hungry world
Alone in my own
Silk cocoon bed
That trembled and twirled
Suspended by threads
From slender limbs
Overhead
Waiting
Until the warm suns
Of summer come
And I summon the courage
To emerge
Transformed and renewed
Wings brightly-hued
To carry me
Free
• Rebecca Wilson Hicks
Sincerely yours,
Dorothy Dickson
113 Autumn Lane
Harrisburg, NC 28075
!f\ "he. 5UMe Y-
-th e -fiowe.YS
b\,oOM f- he beo.Y"
w i 11 'rOMe
VJ ; f\
'f"'e 5qVi1TelS
1 e ()\ t WQ'f K
°'WO\ifi "~
Wi "t e r
Cold
+or
C\
T\d
We+her
l'llolobyR.-lyBall
tre r 5
P\ in re~ Of
Jee cl ".f'or
the bi ue
TS v\ nJ
--fo'( -r~e
crow
-t~erf
Cor Y\ Pl , n teu
0-f +1'.o.-1-·
J
(poem by Tiyo)
age 9
Dear Karuah,
I'd like to subscribe to your journal,
finally. We love it most abundantly cover to
cover. Couldn't bear to slash the graphics on
#34, so I send this sheel of paper wilh this
message.
Beyond the garden, consensus decision
making, and bioregionalism, my interest and
vocation arc renewable energy systems and
sheller. Our house is off the grid and soon
our income will be, tOO. Please conac1 me if
you ever do an issue on renewable energy in
Ka1uah.
Blessings 10 ya'II Star and Otter
Summer. 1992
�Dear Kanwli,
Thank you for the flood of pleasant
!Demories evoked by your Spring, 1992
issue. As I pored through your pages, I could
see my father pointing out things as we
walked through the woods. I learned of wild
onions, greens, mushrooms, persimmons,
and beechnutS. Berries grew abundantly
where I was raised - strawberries,
blackberries, raspberries, and gooseberries. I
was fortunate enough to live close to a small
wooded area, an ecosystem all its own. To
this day, I can tell an Oak from a Maple from
a Birch from a Willow, etc.
'
I'm still fascinated by the life forms in
even a small creek. The fish, crawdads,
leeches - I even learned to make suckers into
a very fine substitue for salmon/mackerel
patties.
Thank you for bringing it back when
I'm ready to see the deeper meanings of the
Earth's give-and-take relationship with man.
Keep up the good works, Mr. Messick.
Stay on the Path,
Jeff R. Zachary
Dear KaullJh,
This is still the best bioregional rag I've
seen! Thanks for keeping me in touch with all
the real news from home.
Gene Dilwonh
Dear Friends,
I send to you all my thoughts of peace
and well being... I hope that this Jen.er finds
you all enjoying happiness and good health!
I appreciate all your hard work in
producing Ka1uali Journal and including
Stil-Llght in your calendar of events. ll helps
to keep us before the public eye. Thank you!!
I am writing to comment on your
recycle logo on the Spring, 1992 issue:
"Recycle or Die." Recycling in and of itself
and one hundred percent population will not
solve our problems and create a sustainable
economy. Recycling is at best a stop gap
measure, something easily understood and
do-able by the masses. Until we stop
consuming and u111il we stop having so 1111Jny
babies (especially in the more afj111e111
countries) we will continue 011 our collision
course with exrinc1io11 as a species as we use
up all our nomral resources.
I agree that we should continue to
reri:ind people to n;cycle because it helps, but
crying wolf and usmg scare tactics hns never
wo~ked. people only do that which is in
their own selfish best interest. .. a sad
commentary on human nature, but the truth.
Just a few thoughts ...
Your Friend and Brolher,
Leon Frankel
Summcr, 1992
Dear Ka11W1,
Well, they've done it to us again! Praise
be to the "Gcxl Squad" for overiding the
couns and sentencing more forests out west
10 lhe saw? The sponed owl may be
protected, but only by the edict of loggers
and the Almighty Gospel of the U.S.
Congress. r thought there was supposed to
be a balance of power between the three (to
name but a few) branches of our government.
Where is the justice in taking a case to coun
and then have the "Gcxl Squat" (sic) come
and say "Praise the Lord. we gonna Lord it
over every forest we can"?
Constance Birch
From the Groun d Up
"You gotta start from the ground up ... "
- That's what they've always said
- and lhat's it in a nutshell
- where civilization's gone wrong
"If you don't have yo~ feet on the
ground...
Then where are you?
How do you get sustenance without roots?
"We're all going so fast we're gonna crash"
- where?
- on the ground?
The Ground?
We've put that in the hands of
MEGA CONGLOMERATE
ii-?tJ~~Wo.MILLIONAIRE,
20TH FLOOR HEADQUARTERED farmers
- Who probably won't touch the
ground
even when they die
But are buried up to lheir necks
in their financial statementS
- the only thing they care about
And speaking of lhe ground...
From the Earlh's point of view
it must think we're made of rubber
for that's all that touches it when we move.
We're Gods of power...
We have bulldozers to move
mountains.
A river can't flow
without our permission
We've gOL landfill expens
- like our mission is to fill the land
"Landfill"
- like a free lunch for the Eanh!
(ns if it liked the encrees)
Many of the Earth's peoples
worship Jesus, a man's
creation of the universe
(or Gcxl, if you will...)
Who gave unceasingly
of beauty and healing...
even as he died slowly and painfully
in the hands of the Earlh's people.
If such as he were still alive
would we try 10 save him?
Or, would we treat him
as we do her, lhe Earth?
Dear Karuah,
I read awhile back the article on the
!-,ETS sy~tem and sent for the preliminary
mformanon. lam real interested in seeing one
get sra.rted in the Karuah region in rural
mountain areas. At this time I have not the
time, energy, and resources 10 start one by
!11YSClf - l wonder if you know of other
interested persons you could put me in touch
~th who have the whole study course who
might let me borrow it.
In the meantime I am starting a simple
bancr networking newsletter in this local area
(Bryso~ City, Sylva, Franklin). Perhaps you
would like a ,~·rue:-up for the summer journal.
The Spnng issue of Kauiuh Journal is
by far the most interesting one to me in a long
time - great articles intended for the already
some~hat informed. Erbin Crow's pissing
poem 1s a real gem.
Airin Green
P.O. Box 382
Whittier, NC 28789
Dear Karuah,
I have enjoyed recieviog your paper,
but there is one matter of deep concern l
have. I have noticed several times in recent
years the theories of Buckminster Fuller have
been mentioned in a positive light, as if he
were a worthy mentor for ecology-minded
people (see John Ingress in Spring 1992).
I recently went back and looked a1
Fuller's opus Critical Path (St Martins,
N.Y., 1981), and was alanned to find it was
even worse than I had remembered. In the
preface he introduces lhe notion that human
beings are so smart we can easily provide
an "unprecedented higher standard of living
for all Eanhians," and claims that "four
billion billionaires" would be a worthwhile
and admirable goal. Can you imagine how
shredded to ribbons the Earth's ecosystems
would with "billions of billionaires," a
concept Fuller warmly endorses throughout
his book?!
The rest of Fuller's thesis is well
known. High technology is the savior we
have been waiting for. lo the future, humans
will live packed in floating cities, space
platforms, nnd so on, in fully automaied,
controlled environments. On page 297 he
claims "lhe power of the Amaz.on warershed
will be harnessed and considered by
designers as an integrated moving assembly
line."
On page 251 he gets so carried away
he proclaims that man has now taken on "lhe
competence of Gcxl."
I could go on with such examples, but
perhaps the point is made. I disagreed with
the late Ed Abbey on some things, but in his
evaluation of Buckminster Fuller, l lhink he
was right on lhe money. ln the meantime
there are lOLs of other writ tings on technology
out lhere worth reading, such as Lewis
Mumford, Jacques Ellul, or Jerry Mandcr's
new book.
Best Wishes.
Bill McConnick
• Breeze Burns
Xorunfi Jottn«i( p09c 27
�Jury Nullification:
Democracy at Work
M ost of us have noticed that our rights
arc being whittled and chopped away as
surely and relentlessly as our foresis. But
there is a little known right which can be a
defense against an offensive government.
II is a right we have because we are
entilled to a jury trial. The Fourth Circuit
Coun of Appeals in U.S. v. Moylan (1969)
put it this way: '1f the jury feels the law is
unjust, we recognize the undisputed power of
the jury to acquit, even if its verdict is
contrary co the law as given by a judge, and
contrary 10 the evidence."
People on a jury have the right to free
people from laws they wouldn't want
imposed on themselves. The right and the
responsibility.
Jury nullification, as this almost-secret
right is known, goes way back. Back to
ordinary men. Some of the ordinary men
were the 12 who served on William Penn's
jury in 1670. The British king proved beyond
a doubt that Penn was "guilty." He had
broken the law against preaching a religion
other than that of the Anglican church in a
public place.
But the jury didn't wane to punish
William Penn. They thought it would be a
beuer idea to punish the law itself.
The king's agent was furious and tried
co convince them that the law was more
imponant than their conscience. The judge
did his convincing by imprisoning the jurors
in the Tower of London until they agreed to
convict Penn.
But pubUc opinion - possibly related to
the expense of imprisoning the jurors - forced
the judge to let them go, and to admit that a
jury had the right to decide not only whether
someone has broken a law, but whether the
law is just.
The right of jury nullification bas
consistently been upheld in British and
American courts. According to Alan Sheflin
and Jon Van Dyke in law and Concempory
Problems 43, No. 4 (1980), 'The repeal of
(prohibition] laws is traceable 10 the refusal
of the juries 10 convict those accused of
alcohol traffic."
And Hagbard Celine points out in
Trajecl()ries newsletter that "the anti-pot law,
the silliest of all our drug laws, could not
survive in a nation with at least 70 million
pot-heads, if juries knew that they had the
right of nullification."
So what's happened?
Back in the 1890's, the U.S. Supreme
Court was about as freedom-loving as our
current robes. They upheld Lhe right of jury
nullification - but simultaneously ruled that
Lhe judge not only doesn't have to tell the jury
Lhey have this right - but can prevent the
defense attorney from telling them that they
have ii!
power.
Only Maryland has a state constitution
which requires a judge to inform the jury that
they may acquit if the facts prove a defendant
technically guilty but the jury believes the law
is wrong. (Lots of states, though, have
elected judges.)
There is a movement in many states to
pass Fully Informed Jury (FU) Amendments
to state constitutions. For more information,
you can write to FUA; Box 59; Helmsville,
MT 58843.
Jury nullification is a secret that needs
to be told. I asked my son if he knew his
rights as a citizen. He looked at me and
exclaimed, "Mom, I'm in school."
Isn't the power of juries a fundamental
part of how democratic government - of the
people - works?
I wonder what would happen even
without an amendment if people knew that
juries have the right to judge not only people,
but laws? If the people knew the power of
juries, and the power we would have a
grassrootS movement - towards democracy?
I am indebted to Robert Anton Wilson
and Trajectories newsleuer (Vol. /, No. 8;
Awwnn /990)/or m11cli of the infonnation in
1/iis article. Trajectories covers many spheres
of interest. Write to them clo The Pennanenc
Press; Box 700305; San Jose, CA 95170.
- by Karen F/etc71er
All juries have the power 10 nullify any
law, but any government judge can do
everything in her or his power to prevent
them from knowing that they have this
I:
Reprintulfrom IM AuJumn, 1991 ,ssue of /.
green light, Mwsleuer of the Cumberland-Grel!II
Bioregional Counril; 2513 Essex Place; Nashville
TN 37212.
The Story of the Man Who Wanted to Become Moss
He tried very hard
he wore himself like French lace
and went to the core of cells
where the green lives
and pulled out chlorophyll
trying to reinvent his structure
to take in the sun
When he kissed his mother
that lay in the moss
When he washed his belly
that lay in the moss
When he sat outside himself
that lay in the moss
lay in the moss
lay in the moss
in the moss
in the moss
the moss
moss
moss
- Jenny Bitner
Sumtm:r, 1992
�BOOK REVIEW
BEYOND THE LIMITS:
Confronting Global Collapse
Envisioning a Sustainable Future
In I971 , a book was published called
The Limits 10 Growth by Donella and Dennis
Meadows and J(lrgen Randers. It was a
landmark in ecological thinking in many
ways, causing many people 10 debate and
question the whole idea of unlimited growth
in industrialized societies. The notion of
growth as a cure for economic problems is
deeply ingrained in many people, and this
book questioned the very basis of such an
assumption al its root.
By using the Systems Approach to
problem solving and taking a long look at
trends in escalating human numbers and the
subsequent pressures put on the Earth's
resources, these three scientists proclaimed
that if present trends continued within the
next one hundred years there would be a
steep decline in lhe ability of human societies
to sustain themselves. This catastrophe could
be changed, they argued, by creating a kind
of steady-state where human populations and
material needs would level off and a new
balance achieved between binh and mortality
and between extremes of wealth.
It's twenty years later, and these same
three folks have been working on the
Systems Approach regarding the choices we
have in creating a future that does not depend
on growth as a means of propping up our
economies. Their new book, Beyond the
Limits, states clearly that human societies
have already moved beyond the limits of
what ecosystems of the Eanh can handle. Il
does not make excuses in order to go lightly
on industrialized countries. It radiates respect
for the diversity of life in the world and
offers some much-needed perspective about
the human place in it. The authors are deeply
moved by the severity of the problems we
face, and yet in many ways they offer hope
by providing paths we can follow to ease
away from the trend toward collapse and
simmer down into a mode of human
economy that actS within the limits of Eanh's
sustainability.
I find that it is much clearer to use a
Systems Approach with thorough
explainations of feedback, exponential
growth, overshoot and collapse, and
planetary sources, throughputs, and sinks
than the ambiguous notions surrounding
human carrying capacity (as seen for instance
in Issue #28 of Kat(wh Journal). Human
beings are not exempt from limitS to material
growth or the perils of overpopulation by any
means, yet it is high time we recognized that
we have exceeded many of the regulatory
limits 1hat exist for other mammals and that
we clearly have the capacity to overshoot this
carrying capacity at any time.
Cultural knowledge may not be enough
to restrain our frenzied pace, but it can offer
us some of the wisdom necessary co pull
back and keep from overstressing life support
systems. Whether we will paractice this
wisdom remains to be seen. yet Beyond The
limits offers some hard-earned distilled
knowledge and should be read by those
interested in learning how we can panem
human societies within limits. We humans do
have the potential to be effective problem
solvers. Unfortunately we rarely choose the
right problems to solve.
Beyond The Limits is pub/is~ by Ch,!lsea
Green Publishing Company: R1. I 13, Box 130: Posl
Mill.f. Vf 05058. Please ccn1ae11km aboui ~
,P"
informtUion on the book.
Rob Messick
B~byJll!OIITucllct
"I
told
the
Prograns to encourage
self and Earth awareness.
celeblollon. kinship ond hope.
• Youlh Camps • &;hool Programs
• Family Campa· Tead!o, Training
• Community Programs
• Camp StaIf Tra111lng
• Ouldoof Program Conwtt,ng
Look. Y1111 Ill ill l ltld ISklnQ mt ti help kAI
• Oonch ot Pffllll down tlltlt I don I k"°"
Md I"m 11n ~ I did kMw u..m 1-lclnt
wt/I ti ~1111 ti their dNIJII forgd l l
TIii
an,_ 11 no
F«av11 no•··
-'Naly~lbon ..,_
Don ·t Pay Taxes for War
Fo ntnrm11.1on ,if'ld o, ,1 c.;i,
PO. Bo• 1300
Gotti'lburg. T
e<Y'lessee 3n38
615-436-6203
National War Tax R
esistance
C
oordinating Committee
PO Bo~ 774 Munroe, ME 04951
1
2071525-7774
Summer , 1992
la'O!\: •nrr 1 ,t -
REGIONAL RADIO
Featuring Crossroads music, NPR news and music
programs, regional news and information
concerning health, education, government,
recreation, and the environment.
WNCW • FM P 0. Bo" 804 Spind.ik•, NC 28160
(704) 287-8000
�(cootinuo,d from P"&C SJ
and decorations were very sunilar. They
carried out the same kind of sun worship. I
think they were priest-ruled.
The Louisiana nibes showed that
influence strongly, and there is much
evidence of that among the Creeks and
Cherokees, probably more among the
Cherokees. Because of that influence, we had
a priest society for awhile. We became more
sophisticated and more warlike and gathered
up more territory and more people.
But the priest society among the
Cherokees became so arrogant and so
barbaric that the people rose up against them.
I think it must have been about the time
when the clans dwindled from 14 to seven.
The revolt centered in the Katuah village. The
priest society was ovenhrown.
After that episode, the spiritual
functions of the nibe became more
decentralir.cd. There were ceremonial
medicine people, song keepers, and the
chiefs of the ceremonial grounds. There was
a medicine man who could give hunting
formulas, and that's all he could do. Another
one who could give fishing formulas. And
women who lcoew how ro deliver babies, and
soon.
The medicine people still had influence.
but they were not almighty. There were
,
definitely people who shone among those
groups, and they gathered some degree of
power, but that was because of ability, not
because of their office.
The people also gave more power 10 the
village councils and balanced the influence of
the clans within the villages. so that no one
clan became dominant. Thus, it came about
that when the white people came, they found
us to be a loose federation of villages, more
lroquoian in our government than most of the
tribes around us. But our power was
growing. I think that if the white people had
waited 100 or 200 years they would have
dealt with one or two governments in the
Southeast. We were definitely influenced by
the Iroquois.
As it was, we were eventually forced
by bitter expenence to adopt the white man's
system of choosing one civil leader who had
ultimate power. Then we got chiefs like John
Ross, who passed a law saying no Cherokee
could sell land. Until that time. each village
acted on its own, and we were overwhelmed.
/
In spite of his droll pen 11ame. Bear
Wirh Runs is a full-blooded member of the
Cherokee cribe. He Jives in quiet a,umymity
offthe Cherokee Indian ReservaJion.
FREE CHEROKEE
from Ahwi Brown
What is a Free Cherokee? That's an
honest question, and ru try ro give an honest
answer. Most often a Free Cherokee is a
person with a family legend about an
"Indian" grandmother or grandfather. While
these legends persist in famiUes throughout
the land, the Bureau of Indian Affairs (BIA)
has made it virtually impossible to enroll
these Free Cherokees on federal rolls. The
Free Cherokees are seen by many of these
Xotuah JPurnat page ao
people as a way to go "home." We do not
seek BIA recognition or any other benefit not
available to other citizens. We do appeal to
our BIA "approved" cousins to join with us
in keeping our heritage strong and in
resurrecting Tsalagi as a spoken language.
It is the hope of this Free Cherokee that
the more affluent of the Free Cherokee people
talce advantage of the current recession and
low interest rates to acquire land parcels in
the Cherokee homeland, Katuah, with the
intention of establishing Tsalagi kibb1uzim
within the borders of the homeland.
To explain the meaning of the liebrew
word kibbwzim: the Jewish people used this
same method to reacquire their ancestral
homeland. It took them about 100 years to do
it. I hope we can beat that!
. . This idea may sound crazy, but so did
Z1on1Sm 100 years ago. J reel that this is an
idea whose time has come. I release it to the
Ancient Red.
Allw18rown
Chic.kamaugan Band of Fru C~ro/cus
19/SBudleySt
Clialtunoogo. TN 37404
Summer, l 992
�:BUN M-OU'.NTA.'L'.N
(b. 1979 • d. l 992)
It was over a dozen years ago that a
man named Jerry staned cooking small
batches of tofu in the back of a food co-op in
downtown Boone, NC and distributing it
around town. This effort was passed on to
others who tried to expand the tofu, tempeh,
and sprout market to the rest of the state. The
soy dairy was small, but it had a wide
distribution within North Carolina. A series
of owners found it difficult to manage, and it
was passed along until John Swan bought the
business in 1987. He sought to make Bean
Mountain into a viable business by moving it
from the slowly dilapidating building it had
been housed in for years to a new building in
Weaverville, NC.
The hope was that with bcner access to
distribution routes and better facilities, larger
contracts could be gained and the business
would nourish. We have recently learned,
however, that Bean Mountain could not
make enough money to survive in today's
market.
Bean Mountain tofu and tempeh have
been legendary not only in the southern
mountains but also in many towns in the
piedmont. h will be sorely missed by many
people.
Hats off 10 you, John Swan, for your
gal/am effons to revive this most useful of
services to the community. Thanks also to the
men and women who put in their sweat and
blood 10 keep it going. May the memory of
all that good food linger in our hearts forever.
- Rob Messick
SOUTHERN APPALACHIAN
BLACK BEAR
REHABILITATION AND
RELEASE CENTER
Or. Michael Pelton, a wildlife biologist
from the University of Tennessee who
specializes in black bear research, frequently
receives calls from people who have found
orphaned bear cubs. Panicularly in the spring
when cubs are young and inexperienced, they
are at risk if they are separated from their
mother by poachers, free-ranging dogs, a
flood in their den, or any of a number of
other causes.
Until now, there have not been
adequate solutions for this situation. But a
dream long held by Dr. Pelton seems about 10
mnterial ize.
Under the auspices of the Dragonette
Society for the Preservation of Endangered
Animals, work is proceeding on the Southern
Appalachian Black Bear Rehabilitation and
Release Center. a facility specifically
designed to renccustom and relocate
orphaned, injured, or starving black bears
into the wild. The Center is certified as a
non-profit organization and has established a
board of directors. Backers have donated a
site for the project in Townsend, TN near the
Great Smoky Mountains National Park.
Architect Tom Caldwell volunteered his skills
to draw up a plan for the facility, and the
Oragoneue Society is now preparing for a
fund-raising effon toward a $350,000
construction budget.
The institution's primary focus would
be 10 temporarily house and r.reat bears in
order to re-establish 1hem in the wild as
quickly as possible. "We want to do what we
can in a confined situation to enhance the
possibility of survival in the wild," said Dr.
Pellon.
Bears would be held for their protection
only with as little contact with humans as
possible. When they become strong, healthy,
and acclimated enough to function in their
natural habitat (a maximum of six to eight
months), they would then be released 10
remote areas of the mountains or possibly in
black bear reintroduction projects, like the
one proposed for the Big South Fork area in
Kentucky.
The Dragonettt: Society
for the Preservation ofEndangered Animals
Box669606
Mariella, GA 30066
to"'°'ifka. IOO'U
~t\~S
\ I
,-o &c>~ , a04
by Rob M,
..
0$.icl;
v
( 7041 69~1
Q.8"118"
An Alternative
NATURAL MARKET
WHOLE rooos • OULK
FOODS • VITAMINF..S • Hf:R!lS
• FAT FREE FOODS • TAKE
OUT FOODS• SNACKS• NO
SALT, NO CHOLESTEROL
265-2700
823 Blowing Rock Ad
Boone NC 28607
~
»
speaking fpr fhe earfh.
--,
Union Acres
Rob Messick
Rt. 8, Box 323
Lenoir, NC 28645
't
lllll • &.234
t1<nc1enonw,..,..c;ie1)!1
C~t\b~~, M.C.
Get a set of 10 assorted
folding cards with
artwork as seen in
Katuah Journal.
Send $11.25 ppd to:
/•j
i
- - Acreage for Sale - Smol.y Mountain Living
with a focus on spiritual and
ecologie11I values
For more informalio11:
Contad C. Grant at
Route 1. Box 61/
Whittier, NC 28789
(704) 497-4964
whole earth
gro~ery
.
·.
.;·,:
..
,,
r,..
~
NATURAL
ALTERNATIVES
FOR HEALTHFUL
LIVING
146 !.'.parkway craft .:<'ntcr • suit<' 11
gatlinburg, tcnncss"<' 37'738
615-436-6967
�JUNE
12-22
AMONG THE TREES
Katuah Rainbow Tribe Solstice
Gathering. Somewhere in the national forest.
sisters and brothers will gather 10 create a
magical village of love and light. Location to
be announced. For information, write to HO!
Newsletter; Box 5455; Atlanta, GA 30307; or
call Atlanta Rainbow Light Linc at (404)
662-6112.
€V€0t'S
BLACKSBURG, VA
Soc1e1y for Conservation Biology Annual
Meeting. Symposia on biodiversity issues. Contact
DepL or Fisheries and Wildlife: VPI & SU;
Blacksburg, VA 2A061
27-7/1
HOT SPRII-.GS, NC
"Jndcpcndcncc Week 7.en Holiday." wilh
Genlci Snndy Stewart. Medi1ation rcU'C3t held in
s1lcnce, culminating ma walk up lhe moum.am.
Pre-register: S225 includes lodging and vegan meals.
For info on lhi.~ and other rctreais, contact Soulhcm
Dharma Retreat Center: RL I. Box 34-H; Hot
Springs, NC28743. (704) 622-7112.
27,7/4
IS
FULL MOON/
STRAWBERRY MOON
19
ASHEVILLE, NC
• AFSEEE's Vision for N:lllon:il Foresis in
the Southeast," a public meeting with Jeff DeBonis,
founder of the Associalion or Fo~, Service
Employees for EnvironmcnU!I Ethics.
7 pm at Humanities Lccwre Hall, Univers11y of
North Cnrolinll • Asheville. For info, C31I Dr. Gary
Miller, UNCA. (704) 221-6441.
28
BLACK MOUNTAIN, NC
"Sunday m the Park," a moveable reast of
emenninmcnl, will be at Lake Tomahawk today at 2
p.m. Performers will include Jerry Read Smith, Lisa
Smilh, and Bonnie Blue's puppcis. For info on this
and other Sunday evcnis, call Quali1y f-orward. (704)
254-1776.
JULY
(INTER)NATIONAL
Day of Action for the 07.one layer. Don a
"radiation suit" and demand a ban on CFC's and
HCFC's NOW! Picket your nearest EPA office.
Local eoniacc John Johnson (615) 26S-67t3
ContincnUII comacc Rhys Roth (206) 943-7259
l
3.9
19-21
WILLIS, VA
"The New Dance." an exploration of
changing sexual identities with Dan Chesbro. Friday •
workshop for men and women IO hcal old wounds,
restore Ille balance of power and shnre our spiritwll
oneness. SaL, Sun.• a l'CIICal for men wilh music,
bodywon:, ceremony. Indian Val~y Rctrcat: RL 2.
Box 58; Willis, VA 24380. (704) 789-4295.
ASHEVILLE, NC
·wise Woman Tradition: Apprentice
W~." will explore herbal knowledge and women's
wisdom. For info, contact WhHewolf; Box 576:
Asheville, NC 28802.
LINVILLE, NC
371h Annual Highland Games and
Galhering or the Sc«lish Clans 01 MacRae Field
beneath Ornndfalher Mo11ntain. Scottish games,
dancing, uilidh, bagpipes, more. For information.
call Orandfalher Mountain Highland Carnes 01 (704)
898-5286 or write to Box 356; Banner Elk, NC
WASHINGTON, DC
First National Carrying Capacity
Issues Conference. Discuss the basic issues
underlying the CWTCnt environmental crisis
with leading thinkers such as Gaylord
Nelson, Herman Daly, Anne Ehrlich, Garrett
Hardin, Hazel Henderson, and others. $100.
Carrying Capacity Network; 1325 G St. NW
(Suite 1003); Washington, DC 20005 (202)
879-3044.
20
SUMMER SOLSTICE
GREAT SMOKIES PARK
Naturali51. nnd Educa1or Week is for
anyone who wanis 10 team more abou1 lhc outdoors
nnd pass lhc knowledge along. Hiking, natural
h1~tory, music, swunming... and Free Tune! Spce111I
gucs1 will be Doug ElboU, storyu:ller/ naturalisL
Prc-rcgisu:r: S200 includes lodging and meals. For
more info about this and other programs, contact
On::11 Smoky Mounlllins lns111111e at Tremont; R1. t,
Box 700; Townsend, TN 37882. (615) 448-6709.
22,27
"'1tt'1afi JournnC. pa9(" 32
18-19
GREAT SMOKIES PARK
"Great Pandas in Chma and Wildlife in the
Smokies" wilt use field lrips in lhc Park lllld group
discussions to mnlcc ecological, cultural and
conservation comparisons be1wccn Chinn and lhc
Smokies. For info about lh1s nnd olher courses,
con13e1 Smoky Mounlllin Field School: 600 Henley
Su-eel, Suite 105; Knoxville, Tn 37902.
1-800.284-8885.
18-19
SWANNANOA, 1'C
Anciem Sw Walke.rs" class led by Page
BryanL Included will be 1hc m:iking or a stnr bundle,
a Stnr Dance, 111lditional Native American siories nnd
sky watching. Pre-register. $85. For info about lhis
and other programs, eon1.1c1 The Earth Center. See
7/11.
19-25
SWANNANOA, NC
"Old-Time Music nnd Dance Week" of the
Swannnnoa Onlhcring 01 Wnrrcn Wilson College.
Weck-tong instructional workshops on old-time liddle
and guitnr, clogging and conu:i dancing, siorytelling,
and more. Ralph BliZ7..ard and lhc New Solllhem
Ramblers, David Holt, Don Pedi, and others. S220 +
Sl40 meals 311d lodging. Sec 7/12-18.
20
ASHEVILLE, NC
"Planetary Acupuncture: Power
Points and Sacred Sites and the Healing of
the Earth." Breath-taking sUdes and spirirual
insights by anthropologist/photographer
Martin Gray. 7 pm at Laurel Auditorium,
Asheville-Buncombe Technical College. $10.
9-12
28604.
19-21
W-ESSER, 11.C
ACA Open Canoe Nolionnl
Championsb.ips will feature racers from nll over the
U.S. in slnlom and wildwau:r courses on the
Nanlllh3!3 River. For info on these and other
whitewater evcnis. eoniact Nam.ahala Ou1door Cenu:r;
41 Hwy 19 West; Bryson City, NC 28713. (704)
488-2175.
15-17
10
BLACK MOUNTAJN, NC
Robert Hoyt, a radical voice for a New
Soulh, and The Billies, rhythmic harbingers or
post-mdusuial living, play 31 McDibbs; I 19 ChClT)'.
For more info, call (704) 669-2456.
MARSUALL, NC
"Toolmaking for Woodwoiters" is a class
for lhosc intuesled in u-aditional woodwor1cing
lechniques requiring IOOls no longer commercially
available. SIUdcnts will team IO mnke and modify
IOOls, including forge work, uiught by blacksmith
Frank Turley. Pre-register. S390 includes meals and
camping. with donn aceomodalion available. For info
on lhis and olhcr woodworking workshops, conU1c1
Counuy Workshops; 90 Mlll Cree.le Road: Marshall,
NC 28753. (704) 656-2280.
20-24
SWANNANOA, NC
Full Moon Lodge is a monlhly eveni;
begins 111 noon. Fo, info abou1 panic1pa1ing m
the sweat. conU1C1 The Earth Cenier. 302 Old
Fellowship Rood: Swannanoa, NC 2377g_
(704) 298-3935.
11
12-18
SWANNANOA,NC
"Scouish/Bluegrass Week" oflhc
Swannanoa Orubcring 01 Warren Wilson College.
Week-long instructional workshop on Scottish and
bluegrass music styles with Brian McNcill, Z;in
McLocd, the Lynn Moms Band, olhcrs. $220 + $140
meals and lodging. Wnu: The Swannano:i Gntbcring;
WWC: Box 5299: Swannanoa, NC 28778.
14
PULL MOON/UUCK MOON
Summer, t!l92
�.:!0-:!6 WILLIS, VA
Seventh Annual Women's Wellness
Weck. Sacred spat:c and mual, movement.
sound, storytelling. more with Jane
20
Avery-Grubel, Katherine Chantal, Louise
Kessel, Ise Williams. and mhcrs. Conmct
Indian Valley Retreat; Rt. 2, Box 58; Willis,
VA 24380_ (703) 789-4295.
-pericarp
--seedcoal
UUNCO\IBE COU:O,.TY. NC
Organic SmaU Farm Tour w1fl provulc an
orponunity to soc orgnnic producuon technique,,
green m.murcs and pc$! control~ on working farm, m
the al'l!a. Sponsored by Carolina Farm S1t:w:udship
Ass«ia11on. For info, call Allison Arnold :it (704)
255-5522.
FRANKLIN, NC
Cnmping. canoeing. rafting. hiking. first
aid instruction with a small group of bomcscboolcrs
in the Nnntaha13 Mountains wilh the Hcadwntcrs
Homcschoolcrs Outdoor Camp. S275. For more info.
contact He.id waters at (704)369-6491 or write lO 68
Lakey Creek Rd.; Franklin. NC 28734.
23-29
ASU1'; \'ILLE, NC
Broom Making Workshop. Go tic one
on with instructor Cnrt~n Tuule. For info on this
and other craft workshops, contact Folk An Center:
Box' 9545; Asheville, NC 28815. (704) 298-7928.
21-23
CULLOWII EE, NC
•1..nndscaping with Nauve Plants"
conference will offer lcc1urcs Md worbhops by
landscapers and horticulturists. Pre-register: S50
+ meals and lodging; rcgislCt separately for optional
field trips on 7(22. For info, call Sue DcBord at
West.em Carolina University. (704) 227-7397.
23-2S
23-8/2
SEPTEMBER
Fmuru: 2. -Cn•lot1rn dc11tato, Amoricnn ch•olnul: lonld·
ludinol ~ectlnn throu~h " nut, I.H x.
WF,STERN NC
Folkmoo1 USA brings folk dancers and
mus,cinns from Hungary, Jamaica, Belgium. MCllico.
Moldova, Panama. Sardinia. Ponugnl, Taiwan and
Uzbcldst:111 to perform m various locauons in Kauiah.
For schedule and price information, contact Folkmoot
USA; Box 523: Waynesville, NC 28786. (704)
457-2997.
CELO COMMUNITY, NC
RSVP Summer Celebration. Picnics,
tubing, hiking, dancing with Katuah's homegrown
pc:icc networking journal. For trove! directions or
more info, call Joseph Heflin a1 Rural Southern
Voice for Peace. (704) 675-5933.
7-8
ELIZABETHTON, TN
Appalachian Folk Medicine Symposium
will include lcc1urcs held al Sycamore Shoals Staie
Historic Sile in Elizabethton, lllld demonsr.rations and
hikes at Roan Mounlllin Siate Parle. For info. contact
Jeff Wardeska. Roan Mountain Society;
4 Bingham Court; Johnson City. TN 37604.
(615) 929-4453.
FULL MOON/HARVFSf MOON
12-20
AUGUST
12
WESTERN NC
River Week celebrates the French
Broad River in four WNC counties.
Community events will include a canoe trip,
raft race, hotdog kayaking, river safety
course, and riverside concert. To avoid- being
left high and dry, get a schedule from the
French Broad River Foundation. (704)
252-1097.
25-26
13
FULL MOON/
GREEN CORN MOON
The nrc.1'5 oldest
and targc..t natural
foods grocery "
Kalmia Center, Inc.
FRENCH BROAD Fooo Co,op
Sylva, NC
(704) 293-3015
Custom tilling, organic fertilizers, kelp meal,
colloidal phosphate & many more products
and services for abundant gardening and
healthful living.
(JOI)
.........
..
255-7650
your comnru1'1ly
groury,1ou
._.,., ...,.,., ......... .... .. ,,,...
,... ,...,
"'-
811/k Herl>s, Spices, & Grains
Vitamins & Supphwents
W11eat, Salt & Yeast-Fn•e Foods
Dairy S11bstit11ti:s
Hair & Skin Care Products
Beer (.-f Wine Making S11J1plies
200 W. King St, Boone, NC 28607
(7(») 26-1-5220
r;f diu
W
WHOLE FOODS
VITAMINS
ORGANIC PRODUCE
160 Broadway
Asheville, North Carolina
Open 7 Days a Week
Monday - Friday 9 am - 8 pm
Saturday 9 am - 6:30 pm
Sunday 12 pm - 5 pm
Summer, 1992
t
·,.
~
NATIVE FLUTES
Two styles mode of cedar or walnut
woods in the traditional manner
Hawk Littlejohn
Sourwood Farm
Rt. 1, Box 172-L
Prospect Hill, NC 27314
(919) 562-3073
Sam!JMush
Herb Nurse.~
WREATHS •POTPOURRJ
• HERBS • TOPIARY
Complete Herb Catalog - $4
Describes more than 800 plm1ts from
Aloe to Yarraw
Rt 2, Surrett Cove Road
Leicester, North Carolina 28748
Phone for appointment to visit
(704) 683-2014
�HJGHLANDER CENTER is a communily-bascd
educational orgnnization whose purpose is 10
provide space for people 10 learn from each olher,
and lO develop solutions 10 environmenllll
problems based on lhcir values, experiences, and
aspirations. They also pul oul a quarterly newsletter
called Highlantkr RtportS. For more info contacl
Highlander Center. 1959 Highlnnder Way; New
Mankct, TN 37820 (615) 933-3443.
FAMll.IES LEARNING TOGETHER exisls in
North Carolina as a ne1work or homeschooling
families who offer infonn:n.ion, experience, and
encouragemcnl 10 each olher. &nelilS of FLT
membership include a quarterly newslcllCI, fumily
di.roclory, fnmily galhcrings twice a year, media
resource file, and much more. If you would like 10
learn more about Ibis o~n group please contacl
Tnsh Sc11Cnn or Doug Woodward :ll (704)
369-6491 or write 10 68 Wey Creek Rd.;
Frank Im, NC 28734.
PIEDMONT BIOREGIONAL INSTITUTE· For
those who live m lhe Piedmonl area, there's a
b10reg1onal cffOfl well underway. Join Us! We
would appreciate any donation or time or money 10
help mee1 opera1ing expenses. For a gift or S25.00
or more, we will send )'OU a copy or John Lawson's
journal, A New \foyage to Carolina. Also come
fmd out about the Lnwson ProjccL PBl; 412 W
Rosemary S=t: Chapel Hill, NC 27516;
Uwha.nia Province. (919) 942-2581
THE ALTERNATIVE READING ROOM is an
unconventional library; free and open 10 lhc public.
Our coltecuon intereslS include the environment,
social :ind political issues, the media ond peace. We
have.over 200 mag3.1.ine substripiioos. The book
and video collccuo~ also emphasii.e the
cnvlltlllment and political concems. Books and
videos can be checked OUL A video player i~
available for watching films in the ~ng room.
Localed UJ 2 Wall SL (#114): Asheville, NC
28801 (704) 252-2501. MoQ/Wed/Fri 6-Spm.
Tuesffhur I-Rpm · Sal/Sun 1-6pm
A VIDEO ABOUT LAND TRUSTS has been
produced by lhe umd Trus1 Alliance 10 explain in
lay 1erms whal a land lfUSI is. 2.7 million acres of
land have been saved by non-profit land 1rus1
organi7.ntions in America This video docurnenlS
lb.is movemcm's successes. Cost is 521.00 for
individual and Sl4.50 for LTA members (include
S4.50 for posmgc). Con!3CI: The Land Trust
Alliance: 900 171h SL NW (Suite410);
Washing10n, DC 20006 (202) 785-1410.
~Jli,~ J~~'[.'IOL P0:9.': ~
HAWKWlND EARTH Rl:.NEW AL COOPERATIVE
is a 77 acre wilderness retreat located on Loolcou1
Mounmin Parkway in northern Alabama. Easy
access. safe family camping, year round weclc:end
programs featuring Native American cldc:G and
Eanh teachers from around lhe world. S1r0ng
spiritual foundation wilh Earth Renewal emphasis,
membership discount co-op. There is no chnrge for
Native American ceremonies; reservations required
for all vis11S, please. Childcnre o(lell avnilllble.
Write: P.O. Box 11: Valley Head, AL 35989 (205)
635-6304. For qU3flerly newsleuer and program
updates send S 10.00.
NATIVE AMERICAN CEREMONlALS - including
handcrafted Native American ceremonial supplies.
Drums, cuslOm pipes, medicine bags, swee1grass,
sage, fcalhcrs. rawhide raules, IObnccos. pipe ~ .
native flutes, and more! For free calalog send 10:
Box 1062-K; Cherokee, NC 28719.
GOOD EARTH ORGANICS in Asheville has a
network-mruketing plan which can provide a
substantial prut·time income. (Full time in 18-24
months). This is needed in any area, no !raining
required. We provide !raining and all assistance
needed to get you slllrted in your own business.
Contact Good Earth at (704) 252-7169.
UFETIMES .re AGES· a new release from Bob
Avery-Grubel, full of new age vocal music
exploring I.he mystery of life . lyrics included. On
casseue only: send SI0.00 plus Sl.00 for shipping
and handling 10: Bob Avery Grubel; RI. I, Box
735; Floyd. VA 24091.
BEGINNING CHEROKEE LANGUAGE BOOK·
supplemcnuxl wilh 1wo casscues. Sll'CSSCS alphabet
& proper pronunciation. The first textbook written
for use in teaching and learning 1he Cherokee
language. (346 pages). S39.95 plus $5.00
shipping. analog also available wilh mpes, books,
pipes, dance slicks. drums. feathers. furs, buffalo
products and more. Crafl supplies also available
(please specify). Send S2.00 10 the Muskrat Trader,
Box 20033; Roanoke, VA 24018.
COHOUSING COMMUNlTY being formed in lhe
Asheville area. ResideoJS organu.e, plan, and design
a coopc:rntive community where individual homes
cluster around n common house wilh shnred
facilities-· laundry, workshops. children's room,
dining room, etc. Opportunities ror energy
efficient, ecologically sound land use. Inquiries
inviled. Coouict: John Senechal: P.O. Box 1176:
Weaverville, NC 28787 (704) 658-3740.
LAND SURVEYOR seeks land conscrvW1Cy,
community land trust. and other alternative
community and green proJccts. Licensed in LA,
ME, NC, NH, TN. Contact Rantbll Orr. RI . 3,
Boit 345; Sneedville, TN 37869 (615) 2n-0416.
HEADWATERS helps both individu:ils ond families
dcvcl0p their outdoor ~kills wilh an awurcness of
lhc value or our nmural world. We offer a diver.ily
of experiences, rncluding family advcnwrcs,
Homc!ilChoolcrs Outdoor Camp, mstruclion m
kayaking, canoeing, backpacking. bicycle touring,
nmwc ph01ogrophy, and wilderness rafung. For
program mformalion, COlllllCt Trish Severin and
Doug Woodward nt (704) 369~91 or wntc 10 68
Lakey Creek Rd.; Franklin, NC 28734.
ETHER IC ANALYSIS • most complete rcpon on
chak.ras and emouons as Ibey an:: effecung your
being. Include.~ pcrsooalii:cd Gem Elixer 10 balance
Auric Body. Mail five hai~ (plucked from your
head), name, address, and S55.00 10: Dawn: Rt. 3.
Box 9; Llncsvillc, PA 16424.
MAGICAL HERBS • planlS, books, and fTCC
newsletter. Send 10 Wi7.ard's Way; 75 Broadway;
Asheville, NC 28801.
Alternatives ...
The Dir«1 of ln1enrional Communities is lhc prodory
uct or two years of intenS"ive research, and is lhe most
comJ]fdlensive and accura1e dircc10ry available. fl documenlS lhc vision and lhc daily life of more lhan 350
communities in Nonh America, and more lhan 50 on
olher continents. Each community's listing includes
name, address, phone, ond a description of the group.
Extensive cross-rercrencmg and indexing male.es themfonnation easy 10 access for a wide variety or users. Includes maps. over 250 additional Resource listings. and
40 related aruclcs.
328 pages
8-1/2xl I
Perfcclbound
October 1990
ISBN Number:
0-9602714- 1-4
$16.00
Add $2.00 postage
& hnndling for first
book, $.50 for each
additionnl; 40%
discount on orders
of 10 or more.
Alpha Fann. Deadwood. OR
(503) 964-6102
RSVP SUMMER CELEBRATION - July 25-26th at
I.he home of Rum! Southern Voice for Peace in lhe
Cclo Comrnuruty. Picnics, 1ubmg, fishing, hilang,
dancing, fine food and music! Fnmily Cun for
childn:n or all ages. Mark lhe date on your calendar
now! Call Joseph Heflin at RSVP ror information
and schedule or weekend even is (704) 675-5933.
• Webworking costs: There is a
charge of $2.50 (pre-paid) for each
Webworking entry of 50 words or
less. Submit entries for Issue #36 by
August, 15th 1992 to: Rob Messick;
Rt. 8, Box 323; Lenoir, NC 28645.
(704) 754-6097.
.
Summer, 1992
�BACK ISSUES OF KATUAH JOURNAL AVAILABLE
t
ISSUE FOUR-SUMMER 1984
Water Orum • Water Quality· Kudzu - Solar Eclipse
- Clearcu1ting - Trout - Going 10 Water - Ram
Pumps - Microhydro - Poems: Bennie lee Sinclair,
Jim Wayne Miller
ISSUE FIVE· FALL 1984
Harvest· Old Ways in Cherokee- Ginseng· Nuclear
Waste - Our Celtic Heritage - Bioregion:ilism: Past,
Present. and Future - John Wilnoty - Healing
Darkness - Politics or Parucipa1ion
ISSUE SIX· WINTER 1984·85
Winter Solstice Earth Ceremony - Horsepasture
River - Coming or lhe Light - Log Cabin Roots·
Mountain Agriculture: The Right Crop - Willirun
Taylor - The Future or lhe Forest
ISSUE SEVEN - SPRlNG 1985
Susia.inable Economics - Hot Springs - Worker
Ownership - The Great Economy - Self Help Credit
Union • Wild Turkey - Responsible Investing Working m Ille Web of Life
ISSUE EIGHT· SUMMER 1985
Celebration: A Way of Life- Ko1uah 18.000 Years
Ago - Sacred Sites - f'olk Arts m lhc Schools· Sun
Cycle/Moon Cycle - Poems: Hilda Downer •
Cherokee Heritage Center - Who Owns Appalochia?
lSSUE NINE· PALL 1985
The Waldcc Forest - The Trees Speak • Migrating
Forests - Horse Logging - Starting a Tree Crop Urban Trees - Acom Bread • Mylll Time
ISSUE TEN - WlNTER 1985·86
Ka1e Rogers· Circles of S10ne • Internal
Mylhmaking - Holistic Healing on Trial • Poems:
Steve Knauth - Mythic Places · 111e Ukterui's Talc Crystal Magic - "Dreamspcuking"
ISSUE THIRTEEN· FALL 1986
Center For Awakening· Elizabeth Callari - A
Gentle Death - Hospice - Ernest Morgan· Ocaling
Creatively with Death· Home Burial Box - The
Wake. The Raven Mocker - Woodslore & Wild·
woods Wisdom· Good Medicine: The Sweat Lodge
ISSUE FOURTEEN· WlNTER 1986-87
Lloyd Carl Owle • Boogers and Mummers - All
Species Day - Cabin Fever UniVCISi1y • Homeless
in Katuah - Homemade Hot Waw • S1
ovemaker's
Narmtive - Good Medicine: Jnu:rspecies Communication
The Chalice and the Blade
ISSUE TWENTY-SIX· WINTER, 1989-90
The Ecozoic Era - Kids S:iving Rainforest - Kids
Treccycling Company· Connict Resolution -
,
~UA~OURNAL
35
PO Box 638 Leicester, NC Katuah Province 28748
For more info: call Rob Messick at (704) 754-6097
Name
Regular Membership........$] 0/yr.
Sponsor.........................$20/yr.
Contnbutor .....................$50/yr.
Address
State
City
Summer, 1992
If
ISSUE FIFTEEN· SPRING 1987
Coverlets· Woman Forester - Susie McMahan:
Midwife - Alternative Contraception - Biosexuality •
Biorcgionalism and Women • Good Medicine:
Malrinrchal Cul111re - Ptarl
ISSUE SIXTEEN· SUMMER 1987
Helen Waite - Poem: Visions in a Garden - Vision
Qucsl - First Flow - lni1iaLion - Leaming in the
Wilderness - Cherokee Challenge - "Valuing Trees"
ISSUE EIGHTEEN· WINTER 1987-88
Vemncular Architccture - Dreams in Wood and S10ne
- Mountain Hoene • Earth Energies • Earlll-Shehcred
Livmg • Membrane Houses - Brush Shcltcr.
Poems: October Dusi,; • Good Medicine: "Shell.Cr"
ISSUE NINETEEN - SPRING 1988
Pcrelandra Garden· Spring Tonics· Blueberries·
Wildflower Gardens - Granny I lcrbalist . Flower
Essences - "The Origin of lhe Animals:• Story •
Good Medicine: "Poww-" - Be A Tree
ISSUE TWENTY· SUMMER 1988
Prc.c;crvc AppamchiAII Wilderness. Highlands of
Roan - Celo Community - L'llld Trust • Arthur
Morgan School - ZOning Issue - "The Ridge· •
Farmers and lhe Farm Bill - Good Medicine: "Land"
• Acid Rain - Duke's Power Play - Cherokee
Microhydro Project
ISSUE TWENTY-TWO· WINTER 1988·89
Global Warming - Fire This Time. Thomas Berry
on "Bioregions" - Earlll Exercise - Kor~ Loy
McWhirtcr. An Abundance or Empuness - LETS·
Chronicles or Floyd. Darry Wood - The Bear Clan
ISSUE TWENTY-THREE· SPRING 1989
Pisgah Village. Planet An. Green City. Poplar
Appeal· "Clear Sky"·" A New Earlll" - Black Swnn
- Wild lovely Days· Reviews: Sacred lond Sacred
Sex. Ice Age - Poem: "Sudden Tendrils"
ISSUE TWENTY-FOUR· SUMMER 1989
Deep Listening - Life in A10mic City - Direct
Action! - Tree of Peace - Community Building Peacemakers - Ethnic Survival· Pairing Project·
"Baulesong" - Growing Pc:icc in Cultures - Review:
I
Phone Number
Zip
Enclosed is$._ _ _ _ 10 give
this effort an extra boost
Developing Creative Spirit - Birth Power - Magic of
Puppetry - Home Schooling· Naming Ceremony.
Mother Earth's Classroom - Gardening for Children
ISSUE TWENTY-SEVEN - SPRING. 1990
Transformation. Healing Power - Peace to Their
Ashes - Healing in Kauiah - Poem: "When Left to
Grow" - Poems: Stephen Wing • The Belly • Food
from the Ancient Forest
ISSUE TWENTY-NINE - FALl./WlNTER 1990
From !he Mountains 10 the Sea - Profile of The
L1ule Tennessee River - Headwaters Ecology· "II
All Comes Down Lo Water Quality" • Water Power.
Action for Aquatic Habitats· Dawn Watche:s • Good
Medicine: The Long Humnn Being - The North
Shore Road - Katu:lh Sells Ou1 • WatcrShcd Mop or
Ille KlllWlh Province
ISSUE THIRTY - SPRING 1991
Economy/Ecology - Ways 10 a Rcgencrauve
Economy - "Money is the Lowest Form of Weallll"
• Clarksville Miracle - TI1c Village • Food Movers Lifework - Good Medicine: "Village Economy"·
Shellon Laurel • LETS
ISSUE THIRTY-ONE - SUMMER 1991
Dowsing - Responsibilities of Dowsing· Electrical
Life or the Earth • Kaluah and the Earlll Grid - Call
of 1he Ancient Ones - Good Medicine: "On
Aggression" - Time 10 Take the Time to Take the
Time. Whole Science. Tuning Tn
ISSUE THIRTY-TWO - FALL 1991
Bringing back the Fire - A Bi1 or Mountain Levity Climax Never Came - "Talking Leaves": Sequoyah·
Walking Disianec - Good Mc.dicinc: "Serving lhe
Great Life" · The Granola Journal • Paintings:
"Mountain Stories" - Songs of the Wilderness
ISSUE THIRTY-TiiREE- WINTER 1991-92
Fire's Power - What Is Natural • Fire and Forge The First Fire • Hearth and Fire in Ille Mountains ·
Good Medicine: "The Ancient Red" - Midwinter
Fires: poems by Jeffery Beam - Litmus Lichens
ISSUE TI-URTY-FOUR • SPRlNG 1992
Pnradisc Gardening - CommuniLy Sponsoccd
Agricut111rc • Eluting Close to Home· Native Foods
• Cover Crops· Kou1ah Cultivars • The Web of
Life: A Kaniah Almanx - Good Medicine "Med_icinc
Training" • Poems by Allison Sutherland
Back Issues:
Issue# _ _@ $2.50 = $._ __
Issue# _ _@ $2.50 = $._ __
Issue# _ _@ $2.50 = $,_ __
Issue # _ _@ $2.50 = $,_ __
Issue # _ _@ $2.50 = $._ __
postage paid $_ __
,
Complete Set:
(3- 10, 13-16, 18-20, 22-24, 26-27, 29-34)
postage paid @ $50.00 = $._ __
Xntuoh )otimitt
page'35
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 35, Summer 1992
Description
An account of the resource
The thirty-fifth issue of the <em>Katúah Journal</em> focuses on councils and consensus in governance and making decisions for the future. Authors and artists in this issue include: Caroline Estes, Joyce Johnson, Rob Messick, Bear With Runs, Lucinda Flodin, David Wheeler, Stephen Wing, Lee Barnes, Will Ashe Bason, Clear Marks, Karen Fletcher, James Rhea, Rhea Ormond, Ray Barnes, Michael Thompson, Troy Setzler, Taylor Reese, Rebecca Wilson Hicks, Jenny Bitner, and Ahwi Brown. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1992
Table Of Contents
A list of subunits of the resource.
Consensus by Caroline Estes.......1<br /><br />Decision-Making Process by Joyce Johnson.......4<br /><br />Problems with Consensus by Rob Messick.......5<br /><br />Tribal Council by Bear With Runs........6<br /><br />Elda by Lucinda Flodin.......9<br /><br />The State of Franklin by David Wheeler.......11<br /><br />Where the Trees Outnumber the People by Stephen Wing.......14<br /><br />In Council with All Beings by Lee Barnes.......16<br /><br />Steve Moon: Shell Engravings.......17<br /><br />Good Medicine.......18<br /><br />Natural World News.......20<br /><br />A Look Back by Will Ashe Bason.......23<br /><br />Are Bioregions Too Big? by Rob Messick.......24<br /><br />Practices for Full Self-Rule by Clear Marks.......25<br /><br />Drumming.......26<br /><br />Jury Nullification by Karen Fletcher.......28<br /><br />Review: Beyond the Limits by Rob Messick.......29<br /><br />Events........32<br /><br />Webworking.......34<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee Indians--Social life and customs--History
Consensus (Social Sciences)
Tennessee, East--History
Folklore--Appalachian Region, Southern
Cooperation--Virginia--Floyd County--History
Human ecology--Religious aspects
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Acid Deposition
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Black Bears
Book Reviews
Cherokees
Community
Earth Energies
Economic Alternatives
Folklore and Ceremony
Forest Issues
Geography
Good Medicine
Habitat
Hazardous Chemicals
Katúah
Plants and Herbs
Poems
Politics
Radioactive Waste
South PAW (Preserve Appalachian Wilderness)
Stories
Transportation Issues
Turtle Island
Villages
Water Quality
Western North Carolina Alliance
Wilderness