1
50
5
-
https://omeka.library.appstate.edu/files/original/bd92e4fbc33066336189ab94cb2cebd3.pdf
faafa5c5af75e827adb96e85cb965890
PDF Text
Text
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah 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/962957d2fbc58ba3d1a81a382fb3c3bc.pdf
cc384e642678c5ef0ae41167bc6ca93f
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 8, Summer 1985
Description
An account of the resource
The eighth issue of the <em>Katúah Journal</em> focuses on the theme of celebration of life and community. Authors and artists in this issue include: David Wheeler, Dan Pittillo, Bill Oldham, Hilda Downer, Donna Obrecht, Barbara Reimensnyder, B.J. Bach, Jay Wentworth, Lowell Hayes, and Thomas Rain Crowe. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1985
Table Of Contents
A list of subunits of the resource.
<p>Celebration: Way of Life.......1<br /><br />Katúah 18,000 Years Ago.......3<br /><br />Poetry by Hilda Downer.......6<br /><br />Cherokee Heritage Center.......7<br /><br />Farmers Ball.......9<br /><br />Celebrating Folk Arts in the Schools.......10<br /><br />The Simple Tools of Healing.......12<br /><br />Paintings by Lowell Hayes<br />Poetry by Jay Wentworth.......13<br /><br />Good Medicine: "Summer Solstice".......14<br /><br />Sacred Sites Project.......15<br /><br />Sun Cycle, Moon Cycle (Centerfold).......16<br /><br />Wild Turkey Part 2.......18<br /><br />Natural News Update.......20<br /><br />A Children's Page.......23<br /><br />Reviews: Minstral of the Appalachians<br /> Who Owns Appalachia?.......24<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em></p>
Publisher
An entity responsible for making the resource available
Sylva Herald Publishing Company, Sylva, North Carolina
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Cherokee art
Turkey Hunting--North Carolina, Western
Folklore and education--North Carolina, Western
Cherokee Indians--History
Appalachians (People)--History
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian History
Appalachian Mountains
Appalachian Studies
Book Reviews
Cherokees
Children's Page
Folklore and Ceremony
Forest Issues
Geography
Good Medicine
Habitat
Health
Hunting
Katúah
Poems
Radioactive Waste
Sacred Sites
Turtle Island
Water Quality
Wilderness
-
https://omeka.library.appstate.edu/files/original/39d9d512c1f257fe72c22bdc7c6a515e.pdf
6dc3d7ae52ba2691f94e33c1cdd16861
PDF Text
Text
---4
AT.U AR
PUBLISHED QUARTERLY
ISSUE X
WINTER 1985 -86
Healing/ Earthplace
�MEDICINE TRADITIONS NEAR HOME . ... ... . .. . ... 1
KATE ROGERS AND HER MOUNTAIN MEDICALS . .. . 3
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N
CIRCLES OF STONE . ... . .... .. . . . ... .. .. ... .. .. .. 4
......
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INTERNAL MYTHMAKING:
AN INTERVIEW WITH MARLENE MOUNTAIN . . 6
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" THIS IS HERESY!" HOLISTIC HEALING ON TRIAL. .. 9
TWO POEMS by STEVE KNAUTH . .. . .. .. .. ....... 10
CHEROKEE MYTH IC PLACES ..... .. . . ............ 11
THE UKTENA'S TALE . .. .. .. . . ....... .. .. .. . . . . .. 15
CRYSTAL MAGIC ...... . .. .. . ....... .. .. ..... .. . 19
GOOD MEDICINE: "WHAT MAKES A PLACE SACRED?" 20
REVIEW: DEEP ECOLOGY ...... .. .. ........ .. ... . . 21
NATURAL WORLD NEWS . . ...... . ... .. ... ... .. ... 22
"DREAMSPEAKING" ......... . . ... . .. .. ... .. ... ... 24
.,
FALL KATUAH GATHERING . ........ . ..... .. ...... 27
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�ISSUE X
WINTER 1985 - 86
MEDICINE
TRADITIONS
NEAR HOME
eaU.ng ..iA an Olf.ganic., e.ve1tp11.uent p11.oeu6---
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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
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cannot phyl>A..Callyr0
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~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
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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.
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'place.' ..iA .impoJt.:tan.t. •'Place' hah p11.0v.i.ded plan.th 'c.l.ay.6 '
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.
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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
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RAISE THE FRUIT
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haltvut
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.into .the. peJt.pe.:tual.
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611.om 6UMO'~ 06 rh.tfl9 and blood.
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we. rum.it each o.the.11..
Ea/I.th 1t.OCL4ed wlU bll..Utg IL4 home.
.in 4e.etf and pollen.
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.in .the. e.n.ti.11.e. 4oltvt. Ug ht.
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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 !
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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.
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~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..
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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
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th.i4 ~ a.nd a.U .lt4 Uv.ing, blt.e.a.thi.ng 6"1fl.i.t.!/
me.mbelt.4.
- The EcLltolt.4
The Internal Revenue Service has declared
a non-profit organization under section
50l(c)(3) of the Internal Revenue Code.
All contributions to Kat uah ar e deductible
from personal income tax-.--
Kat~ah
Winter 1985-86
�•• • NEAR HOME
( cont.i.llued 611.Dm p. 11
remedies and spiritual powers.
The Native American people say that
medicine is everything: religion, psychology, politics, ecology, philosophy,
plants, ceremonies, community--all
things that we seem to need separate
words for, in English.
Here in the mountains, the Cherokee have evolved and still practice a
complex system of medicine. In their
practice , they use the plants--which
include over 75% of all the medicinal
plants in America~from tropical passiflora vines in the river bottoms to
tundra lichens on the high peaks. Cherokee medicine also uses a sophisticated
understanding of human nature, and of
our 'place in the world.' Ceremonies
address our relationship with 'the
whole '.
The white people--English, Scots,
Irish, and Cerman--wbo established
communities in the mountains about 150
years ago learned about medicinal plants
from the Cherokee. They brought their
knowledge of European plants and beliefs
as well--everything from ustng seeds and
root cuttings, to formulas for removing
warts, taking the fire out of burns,
and even putting a knife under the bed
to ease the pain of childbirth.
Today mountain communities have
hospitals, M.D.'s, chiropractors, ministers, psychologists, and other healing practitioners. And yet another
wave of newcomers in the mountains of
Katuah have been working to establish
healing centers, holistic health farms,
and centers for psychic research.
In the 1960's , throughout the
country, people began to take back responsibility for their own health care.
In the eighties it seems that perhaps
our greatest challenge is to take responsibility for the health of the earth!
Our mountains are threatened by acid
rain (what government agencies mildly
call "atmospheric deposition") ,
threatened by the deposit of nuclear
wastes , by clear-cutting and poisoning of the forests, by development that
erodes land and silts streams and
places burdens on water and sewage
treatment in those communities.
All of us who have felt the healing
power of the mountains, of the earth-if only the 'peacefulness' that comes
from sitting by the side of a mountain
stream--need to respond now to the mountains' need for Health. We must open up
and expand our definitions of ' medicine '
to include the earth and all peoples
as a Whole so that we cannot only survive, but BE WELL.
Barbara Reimensnyder, PhD
BaJtbaM Re.<me.nMtydeJL, a. 11.e.gulalt. contM.bu.to.11. .to Ka.ttra.h, ,(A 4 6ol.Jtt.OIW..t
who ti.vu .in"1iaCon Coun.ty, NC.
1n .tJi.i..6 nut <Vt.ti.c.le., 4 he. 4 ha.11.u
c.ui..th U4 4ome. 06 he.A .ti.me. 4pe.nt c.ui..th
Ka.te. RogeJt.b, one. 06 .the. ol.dut plUlC.uti.oneJt.b o6 6o.tk me.cLi.c.i.ne. he11.e. .in
.thue. moun.ta..in4 .
,
N\TrAH - page 3
KATE ROGERS
and her mountain medicals
The following exerpts come from a
book that Kate Rogers and I have
been working on for several years ,
Kate was born in 1905 in the Ellijay co111111unity outside of Franklin,
North carolina, where she grew up
and where she now lives, near her
large family. In addition to knowing and using over two hundred
plants for medicine, Kate also
sings old ballads and shape-note
hymns and takes an active part in
her church. She and her husband
celebrated their 60th wedding
anniversary last year.
When I first made a tape with
Kate, she started out, "Hy name is
Kate Minervy Rogers. I was named
after both my grandmothers, Kate
Henry and Minervy Moses--tbat was Dr.
Athan Hoses' wife. Hy grandfather
was a herb doctor, Dr. Athan Hoses.
And Mama used herbs; she knowed
everything we ought to do when one
was sick--just go and git this and
go and git that."
I asked Kate how she first began
to learn about plants. She said , "I
started in quite young. We bad big
fields, about twenty acres, and I
carried the water from a little
spring way over in the woods at the
aide of the field. I was the waterjack, I guess you'd call it. I
carried water to where they was
hoeing corn."
"See , on new ground , you can't
plow it and do too good. They laid
off a little first with oxen , but
part of the way was so rough they
had to dig boles to plant the corn.
So they'd dig up all the bloodroot
and may apples as they was agoing."
"And I would put them on top
of a stump, and then I'd run and
carry them, every bit , to the house.
I would run as fast as I could. It
was over half a mile to walk from
the field, and a lot of it was uphill ss ye come back. If I didn't
get to wash the roots then and
put them out to dry , why I would
that evening."
Kate's uncle , John Henry, had a
store where he sold general goods to
the co-unity , and in turn bought or
traded for beeswax, roots, herbs,
corn, chestnuts, and other natural
products. Kate said , "I could take
a pound of bloodroot, and Uncle John,
he sold five cent calico , so I would
get a yard of calico for a pound of
bloodroot and Mama could make me a
lc.ont.inue.d on nut page.)
W
inter 1985-86
�continued from page 3
dress out of it." Kate was five
years old at that ti.me.
"And then I learned about herbs
from Mama. She was Dr. Athan Hoses'
daughter, and she knowed a lot about
them. She knowed that poplar bark,
the root bark, was good to kill worms,
and she'd give it to us. One'd cry
with his stomach hurting, and Mama
would say, 'Go and get some poplar
bark, Kate.' (She always sent me, I
don't know why ). But I'd dig in by
them big roots that went down in the
bank of the road. And I'd get the
poplar bark and take it to the house.
And usually when I got in with it I'd
wash it and fix the tea for the
children."
"Kate digs plants
to make her own garden of
medicinal plants - 'medicals'."
Kate grew up collecting roots to
sell from the woods and newly cleared ground of her family and gathering roots and herbs as needed to
doctor her family. She has continued these two kinds of activities
ever since--she finds and grows herbs
to doctor herself and her husband and
others as needed. She also regards
medicinal plants as a source of income, digging them to sell at the
flea market and through the mail,
which she bas done for years. Her
grandfather too did a substantial
mail order business in herbs in the
late 1800's. In addition Kate digs
plants from the woods and gets seed
to make her own garden of medicinal
plants- "medicals".
Throughout the years she bas
worked as postmistress, in factories,
bas run ruby mines, taken in boarders, and done a variety of jobs
while raising three children, caring
for her extended family, making gardens, sewing, quilting, taking an
active part in her church , and doctoring anyone lolho needs help. Although she has always helped to support her family, Kate says, "Every
ti.me I pick something for somebody,
I just give it to them. Wben I tell
people what to use for medicine,it's
just free, gratis. One person the
other day, they didn't give me nothing, and I didn't expect nothing,
but I know they'll be good to me."
Kate continually adds to her
knowledge of plants by reading books,
experi.menting--mostly on herselfKAWAI:! - page 4
and growing new plants or bringing
them in from the woods. She said,
"They ' re a lot of herbs in these
mountains, but I ain't never found
out what they're all good for. I
know two hundred and fifty, but I
don't know where they're all at.
Two hundred and fifty that I've
used then around here close."
"I grow some, and I find some
in the woods, all along the roads
and so on. And some I bring back
and set out to where they'll grow,
it's like they're alive to me. Well,
they ate alive! But it's like they're a pet. I love them, each one."
"One day, when I was a child,
Mama done a good deed for me and the
plants too. I pulled the flowers.
I'd come in with everyone that I
could hold in my hands, the pretty
little flowers. And Kam.a said, 'I
want to tell you something.' She
said, 'Every one of them pretty
little flowers would have raised
seed if you'd a left them.' She
said, 'If everybody done like you're
doing, everybody could pull up
every flower, and when they got the
flowers pulled, there wouldn't be
no seed to fall back and come up.
That's just a-robbing everything. '
Well, now I'm so particular about
pulling things I want to make seed-I won't pu11 them just because
they're pretty. Because I want them
to keep coming, because they're so
many good plants. And the more I
learn about them, the more I want to
learn."
Kate's great granddaughter already makes tea for her brothers and
sisters using some of the plants her
great grandmother bas shown her. In
the last several years Kate bas spoken to garden clubs and 4-H groups
and participated in local festivals
like Mountain Heritage Day and the
Macon County Folk Artists in Schools
Program.
One day Kate said, "Hy tea, I
think that helped my arthritis, but
I'll tell ye: try to stay happy.
That's one of the best remedies ye
can find. One day there was a girl
come to me, and she was wanting to
know bow to stay young. And I said,
'Why are you asking me? You sure get
old, you can't do a thing about that.
And she said they had told her to
ask me. So I said , 'Well, just try
and be a happy person. Never do anything you know is wrong. If you know
it's wrong, just avoid it. You don' t
have to do wrong. ' You know there's
always things that will happen --none
of us ain't perfect. I've been sad,
and I've had trouble that made me
mad a few times, but it's all in
life. You just I.ave to let the
worst go and live for the better."
"I'm trying to live a natural
life, use the natural things. We're
just learning more about nature all
the ti.me. The Lord put it all here,
and put it here to work, and that's
nature."
Kate Rogers and Barbara
Reimensnyder , PhD.
© 1985
I.t .i.6 .the. moJuthtg o 6 .the. win.tVL
4 olJ..ti.ce:
New G.ltange., lite.land - A COll.e.6u.lty
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.i.ng, 116 ..it luu. done. 6011. .thoiu.and6 o 6
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bod.i.u 06 .the de.ad weA.e C411..e.6u.ltq .i.nljllOJl.6,
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be.601te. modeJl.n c..i.v.i..Uza.t.i.on, 6.i.ng6 06
11.UUM.tct.i.on and 11.e.b.iA.th.
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Ancient societies all across
the face of the Earth, but particularly in the British Isles and
the northwestern coast of Europe,
have left enduring remnants of their
presence 1n the form of earthen
mounds and barrows, stone structures, and great boulders raised on
end in patterns or standing alone.
The great stone circles in particular, such as the familiar Avebury
and Stonehenge circles, have caught
the modern imagination and are tantalizing clues to the minds of the
old ones, the "megalithic peoples,"
as these societies of builders are
called.
Living in the period from
5,000 to 2,000 B.C. before the
Celtic tribes overran Europe, the
megalithic peoples based their life
on a subsistence agriculture largely dependent on domestic animals.
Apparently the lands were sparsely
populated at that ti.me, and there
was plenty to eat, but their living conditions would have seemed rough
and crude to us, with little to indicate the extraordinary capabilities
required to transport and raise the
great boulders in precise patterns
and aligments.
Time bas shrouded the monuments
1n mystery , and there are many guesses--some academic, some psychic, and
some purely inventive--as to their
original nature and purpose.
Since Professor Gerald Hawkins
of Boston University discovered in
1963 that the Stonehenge circle was
used as a huge astronomical obser-
~,0,j@>~@ljOeJ~~~~
Winter 1985-86
�~~<@'~~~~,i@~~,~~S~@ijfbeJ@~~~~B~".W-~@~G(@W~'
vatory, it has become coaunon knowl edge that solar , l unar , and stell a r
sightings are a pa rt of th e f unction
of many of the megalith ic ston e figures . Yet as mor e is revealed about
this function of t he stones , astronomers marvel at t he knowl edge these
a ncien t people had of our universe,
and are amazed at t he a ccur a cy of the
observation s that are poasibl e with
the g rea t s tones , wh:Lch a t fi r s t look
seem so clumsy .
Enginee r s wo nd e r how t he bouldere were moved over long distances,
a nd how t hey wer e raised with the
tools these stone-age people had at
hand. Professor Alexander Thom,
Emeritus Professor of Engineering
at Oxford University, has demonstrated that a common unit of measure, the
"megalithic yard" as he calls it, was
the basis of the stone figures
throughout the British Isles. He
has spoken of the sophisticated
geometry evident in the design
of the stone figures, and the
mathematical precision with
which they were laid out
and put into place - by
a people of a rustic and
illiterate culture!
But while academics
can point out the astonishing accomplish·.
ments of this ancient
people, the attraction of the stones,
particularly to peo! ·
ple of Eur o pean descent, is a pers onal
one, for the stones
represent a part of
ourselves. They are a
· .;
part of our ancestral
peo-~
between t hem. The s uns ets are emphas ized because the smal.l val.ley
sight s west, giving a long view of
the western horizon.
Lylich i s descend ed from peo ple
who lived in Scotland and northwes tern Europ e . He fel t that bu ilding a
circle and experiencing the mind of
the builder s wa s t he best way to
understand their f eelings and motives.
"My primary reason for building a stone circle, besides wanting
to see what it was all about, was
to make a ceremonial area, just as
I believe my ancestors did . It's a
place to go and be serious, a place
set aside as sacred ground.
''Some people might think it
rash of me to meddle with megalithic
.·:: ·
•
'·
•·
...
··. ·
.:{::_.
.
•
American t r i bes , even the Chinese
pl e ha ve stone monuments in their c ul·i
tu ral his to r y . It is a t r adition that
i s found among ancient peoples all
over the world .
" I n this wa y i t i s a bridge be- ~
t ween us whit e peo ple and the na t ive (@))
Indians that we f ound l iving here
:ii
when we came. It is clear t hat among 'G
th eir oth er functions, the pre-Celtic ~
stone circles in Europe were calendare~
measuring the moon cycles and the
~
yearly solar cycles. The medicine
wheels discovered in this country werf ~
the same. We can trace the solstices ~
and equino.xes through them, so we
know th;lt they were calendar3 for the fl,
native peopl e of this continent.
'8
"The fire-pit at the center of
&
our circle i s one element that we
,
~
borrowed from the Native American
medicine wheels. It's a funny thing,
but none of the pre-Celtic circles
has a fire-pit. All the alignments
pass through the center of the
circles, but they left it un~
marked. I figure they left it
I~
clear for their ceremonies
or for sacred contests
· ···
and games.
"It is natural that
the old European
.
l
. ·; •
tribespeople com(@
· -_.. ·
bined the functions
~
..:·. ..
of sacred sites
if)
and sacred calen~
dars in their
···
circles. The peo··. · ·
ple obviously had
to know when a
celebration was
coming. They
~
sometimes had to
~
tTavel miles to get
there, and they
'4i>
li-
I
~~;:~~E~~~i:~:;~h~~ '·:-:~:~:\\?:~;<~Y}'~~~!r;~<'\~·~ '::~-;~.-:: ·.-.·:=:I.;·; ::~~~=~· -~-s:·?:}:~~ .:}!"~~:~:: :~~%:;~):fil.~C1. -~~~Ft!~:::~t~~:;~
~::!,'!:·~~! :.."!:
something we once
· '' · . <:~(?
c1.-.n·cLeS
were - something we
have lost. If we
~could only unravel
the mystery of the
·.
standing stones, we know we would be
face to face with ourselves at the
other end, looking into our own eyes
with new understanding.
One person living today in Katuah, who wishes only to be known by
his Celtic name, Lylich Crabawr, decided to do some experiential research to try to fathom the true
meanings of the old megaliths.
In bis small valley, close to
the center of his five-acre property,
he has erected a circle of stones.
The four largest ones mark the four
cardinal points of the compass and
are ins cribed with carved pictures
of the plant and animal kingdoms
c orresponding to the powers of each
of the four directi.o ns.
Beyond the circle, outlying
s tones mark the positions of the
sols t i c e s unrises, and the sunsets
f or the sols tices, the equinoxes,
and the
''\:~~;~;t,
a~
' ''>i('?F
sro
··
stone circles, but I feel that I have
an ancestral right to follow this
path . The bloodlines and the cultural
roots of the white people living on
this continent lie back in the tribal
homelands of Europe. White people
have only been a presence in the "New
World" for 400 years, whereas our ancestors have inhabited Europe since
antiquity and developed a long his- ·
tory and strong cultural traditions
there.
"I don't always feel comfortable
adopting some other people's ceremony.
It would be clearly out of place for
me to take up the Sun Dance. I couldn 't build one or run one of thos e .
But I feel that I have some authority
to do some thing in this area. We all
do. European people , Nat i v e Ameri can
1
thore •:.;•:,:::."!~of ;
They had to know
~~
~
in advance.
Y'"'\~ when the sunSo
was
~
I~~
almost in the
~
right place,
•
they would know
~
that there was about a week until
~
the solstice, and they'd go over
there and gather.
"It was also impor tant for an agricultural people to have a calendar. ~
They needed to know when to plant,
when to breed their livestock, etc. It
was a simple matter to set some stakes
or a few rocks in the ground, sighting ~
on some prominent feature of the landscape, and nove them every few days
until one day they didn ' t have to move
them again. With rocks 200 feet apart,
one can measure to within a few days
of the solstice. With sights five
miles apart, it can be done precisely.
"We used that method to l ay out
our alignments. Once we had a megalithic stone c ircle, it was easy to
(@J
s e t up outlying stones. Sighting over ~
the fire -pit at the center of the cir- if1J
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mtwlene m~~ ~ wnttui "''/U.#t of h~ ~
f'r#wtl""J fh17Ct44 /Alfu°Vh- IJ,(.f,IJ#fa;n,lf4 hey f/Xkitn't .
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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
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~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~
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'
I
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•
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'
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
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Bloclc Beor 0 Silver 0 Ton 0 White Phone
Moslercord Viso t1
Red-Tniled Howle 0 Ec111 0 SilvN O Too Mallle· Rld10Rtmoodl•~"'''
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1033''> 911s... Rd w , ....111 •• lfr.7Al~R
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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/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/8b28bad70c563af988d313aa9367f9f6.pdf
8097a88c117a588a76a65bf9c99a6059
PDF Text
Text
URNAL
ISSUE 38 SPRING 1993
SUSTAINABLE TOURING
$2.00
�������TOURISM DEVELOPMENT:
Mountain Culture, Mountain Lives
by Michal Smith
I am Michal Smith, a writer, editor and
researcher. I presently live and work in the
state of Kentucky. Since the mid- 1980's I
have specialized in workplace studies,
including case studi~ of employee
involvement processes in the manufacturing
sector for the U.S. Department of Labor and
the United Nations, a study of the safety
implications of the petrochemical industry's
growing reliance upon contract workers for
the Occupational Safety and Health
Administration, a regional economic
development study for the state of Texas, and
a study of the impact of tourism
development. which I am here today t0
discuss.
Specifically, my testimony is based
upon a study, conducted from 1988 to 1989,
of the impact of t0urism development on local
people, particularly rural women, who
routinely form the backbone of this industry.
The study focused on rural counties in 12
southeastern StalCS, including North
Carolina. h concluded that the presumed
"opportunities" associated with tourism
development are marginal and minimal.
In fact, people who live and work in
JCot.uah ~naL JX!9e 6
1\1 1 u nuoc ,, w,:,Ju
1
tourism economies suffer the ultimate irony,
contributing tax dollars to help promote and
support an industry that has done litde,
possibly nothing to improve their quality of
life. They have watched hotels, restaurants,
highways, shops and amusement parks
consume their communities while "human
infrastructure" -- meaningful jobs, training,
health care and child care - has suffered the
consequences of government neglect and
indifference.
Funded by the Ford Foundation, its
Aspen Institute Rural Economic Policy
Program and the Economic Development
Administration of the U.S. Department of
Commerce, my study included a selected
county-level comparative analysis of Census
data from 1970 and 1980 and a case study of
Sevier County, Tennessee, home of
Gatlinburg and Pigeon Forge, perhaps the
most successful rural tourism development in
the southeastern United States.
The 84 rural counties examined in the
study were selected based upon 1970 and
1984 employment data reponcd in Colllll)'
Business Patterns as compiled by the U.S.
Bureau of Census. These counties were
identified as having experienced high
employment growth in the hotel indusay,
which is clearly associated with the
expansion of a tourism or travel industry.
Twenty-three of the "high-growth" counties
identified experienced hotel industry
employment growth in excess of 500 perccnL
Broadly, I found that beyond the small
pool of management and short-term,
male-dominated construction industry jobs,
tourism economics are sustained by food
servers, maids and retail clerks. Traditionally
held by women, these jobs almost invariably
offer minimum wages, no benefits and
virtually no opportunity for advancemenL
Among the study's findings about these
84 booming rural tourism developments
were:
• Uncmploymentcontinued to rise
steadily from 1970 to 1984 in virtually every
county identified by the study.
- Women continued to experience
higher unemployment rates than men in rural
tourism counties in spite of the indusay's
heavy reliance upon a female labor force.
- While overall poverty rates declined
for families in general in the counties studied.
poor families headed by women increased
������������������������������
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Katúah: Bioregional Journal of the Southern Appalachians Records
Description
An account of the resource
<em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. <br /><br /><span>The early issues of the journal explain the meaning of the Cherokee name, </span><em>Katúah</em><span>, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant. </span><br /><span><br />The <em>Katúah Journal</em> was co-founded by Marnie Muller, David Wheeler, Thomas Rain Crowe, Martha Tree and others who served as co-publishers and co-editors. Other key team members included Chip Smith, David Reed, Jay Mackey, Rob Messick and many others.</span><br /><br />This digital collection is only a portion of the <em>Katúah</em>-related materials in the W.L. Eury Appalachian Collection in Special Collections at Appalachian State University. The items in AC.870 Katúah Journal records cover the production history of the <em>Katúah Journal</em>. Contained within the records are correspondence, publication information, article submissions, and financial information. The editorial layouts for issues 12 through 39 are included as are a full run of the Journal spanning nearly a decade. Also included are photographs of events related to the Journal and a film on the publication.
Source
A related resource from which the described resource is derived
This resource is part of the <em>Katúah Journal Records </em>collection. For a description of the entire collection, see <a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937" target="_blank" rel="noopener">Katúah Journal Records (AC. 870)</a>.
Rights
Information about rights held in and over the resource
The images and information in this collection are protected by the Copyright Law of the United States (Title 17, U. S. C.) and are intended only for personal, non-commercial, and educational purposes, provided proper citation is used – i.e., Katúah: Bioregional Journal of the Southern Appalachians Records, 1980-2013 (AC.870), W. L. Eury Appalachian Collection, Special Collections, Appalachian State University, Boone, NC. Researchers are responsible for securing permissions from the copyright holder for any reproduction, publication, or commercial use of these materials.
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-1993
Format
The file format, physical medium, or dimensions of the resource
journals (periodicals)
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
<em>Katúah Journal</em>, Issue 38, Spring 1993
Description
An account of the resource
The thirty-eighth, and final, issue of the <em>Katúah Journal</em> focuses on sustainable tourism and transportation that is environmentally and culturally responsible. Authors and artists in this issue include: Marcus L. Endicott, Michal Smith, Lee Barnes, Patrick Clark, Mark Schimmoeller, Billy Jonas, Renee Binder, Charlotte Homsher, Douglas A. Rossman, Robert H. Rufa, David Cohen, Brownie Newman, Jasper Carlton, Danielle Droitsch, Stephen Wing, Jan Adkins, Elizabeth Howard, Denise K. Simon, EarthStar, Wade Buckholts, and Rob Messick. <br><br><em>Katúah: Bioregional Journal of the Southern Appalachians</em>, later simplified to <em>Katúah Journal</em>, was published from 1983 to 1993. A quarterly publication, it was focused on the bioregion of former Cherokee land in Appalachia. The early issues of the journal explain the meaning of the Cherokee name, Katúah, and why the editors wanted to view the world through a bioregional lens, rather than political boundaries. A volunteer production, the editors took a holistic view in tackling social, environmental, mental, spiritual, and emotional topics of the day, many of which are still relevant.
Date
A point or period of time associated with an event in the lifecycle of the resource
1993
Table Of Contents
A list of subunits of the resource.
Toward Sustainable Tourism in Southern Appalachia by Marcus L. Endicott.......1<br /><br />A History of Tourism to Southern Appalachia by Marcus L. Endicott.......4<br /><br />Tourism Development: Mountain Culture, Mountain Lives by Michal Smith.......6<br /><br />Camping & Touring Through Katúah Forests by Lee Barnes.......8<br /><br />Bicycle Touring in Katúah by Patrick Clark.......10<br /><br />Unicycle Revolutions by Mark Schimmoeller.......12<br /><br />The Bicycle Band: Appropriate Road Mode by Billy Jonas.......12<br /><br />Poems by Elizabeth Howard and Denise K. Simon.......13<br /><br />Sustainability of Whitewater Recreation by Renee Binder.......14<br /><br />Sacred Lands by Charlotte Homsher.......16<br /><br />Cherokee Mythic Sites by Douglas A. Rossman.......17<br /><br />Napping by Rob Messick.......18<br /><br />Why Travel? by Robert H. Rufa.......20<br /><br />Natural World News.......22<br /><br />Drumming.......24<br /><br />Events.......32<br /><br />Webworking.......33<br /><br /><em>Note: This table of contents corresponds to the original document, not the Document Viewer.</em>
Publisher
An entity responsible for making the resource available
<em>Katúah Journal</em>, printed by The <em>Waynesville Mountaineer</em> Press
Subject
The topic of the resource
Bioregionalism--Appalachian Region, Southern
Sustainable living--Appalachian Region, Southern
Sustainable tourism--Appalachian Region, Southern
Outdoor recreation industry--Appalachian Region, Southern
Bicycle touring--Appalachian Region, Southern
Sacred space--Appalachian Region, Southern
Tourism--North Carolina, Western--History
North Carolina, Western
Blue Ridge Mountains
Appalachian Region, Southern
North Carolina--Periodicals
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Source
A related resource from which the described resource is derived
<a href="https://appstate-speccoll.lyrasistechnology.org/repositories/2/resources/937"> AC.870 Katúah Journal records</a>
Rights
Information about rights held in and over the resource
<a title="In Copyright – Educational Use Permitted" href="https://rightsstatements.org/page/InC-EDU/1.0/?language=en 8" target="_blank"> In Copyright – Educational Use Permitted </a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Appalachian Region, Southern
Is Part Of
A related resource in which the described resource is physically or logically included.
<a title="Katúah: Bioregional Journal of the Southern Appalachians" href="https://omeka.library.appstate.edu/collections/show/79" target="_blank"> Katúah: Bioregional Journal of the Southern Appalachians </a>
Format
The file format, physical medium, or dimensions of the resource
PDF
Journals (Periodicals)
Appalachian History
Appalachian Mountains
Appalachian Studies
Bioregional Definitions
Book Reviews
Cherokees
Community
Economic Alternatives
Folklore and Ceremony
Forest Issues
Geography
Habitat
Katúah
Katúah Organization
Pigeon River
Poems
Politics
Reading Resources
Sacred Sites
South PAW (Preserve Appalachian Wilderness)
Stories
Transportation Issues
Turtle Island
Water Quality
Western North Carolina Alliance