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Art act in effect at holiday

BY TRAVIS SNELL
Assistant Editor – @cp_tsnell
09/18/2008 10:23 AM
TAHLEQUAH, Okla. – This Cherokee National Holiday, anyone marketing themselves as Indians and operating vendor booths on Cherokee Nation property must be able to prove citizenship in a federally recognized tribe or face expulsion.

The tough measure stems from the tribe’s Truth in Advertising for Native Art Act, which Tribal Councilors passed and Principal Chief Chad Smith signed in January.

“We sent all of our arts and crafts vendors a copy of the Truth in Advertising for Native Art Act along with an arts and crafts contract,” Lou Slagle, holiday coordinator, said. “I’ll be making up some sort of license or verification (showing) that this vendor is an authorized Native American vendor.”

He said his staff would check booths to ensure that the act is followed and that if a vendor is caught misleading or deceiving customers, the vendor would be escorted off CN property by CN marshals and banned.

Despite the tough penalty, the act isn’t designed to stop non-Indians from operating holiday booths, but to stop them from claiming to be Indians.

“Any vendor can go out there. It’s just the difference between this vendor being certified as a tribal member versus someone who is just selling stuff,” Tonia Williams, CN Web manager and member of the tribe’s Fraudulent Indian Tribes Team, said. “As a Cherokee, as a federally recognized tribal citizen, you should be able to be certified as a federally recognized tribal citizen instead of just coming in and claiming to be Indian.”

FITT members said they initiated the act after seeing non-Indians using Web sites, buying memberships into state-recognized tribes or other so-called Indian groups and calling or associating themselves with Indian cultures – primarily through art – to legitimize themselves as Indians.

Cara Cowan Watts, Dist. 7 Tribal Councilor and FITT member, said many non-Indians use “fake identities” to sell art, fabricate culture and legitimize themselves as Indians.

Williams said FITT members don’t know how much money has been spent on non-Indian art over legitimate Indian art during the years but “for every dollar they (non-Indians) receive, it’s a dollar that doesn’t go to a real Native American.”

Theact’s main purpose is to foster authentic Indian art and combat non-Indians selling art as Indian art by defining an Indian as a federally recognized tribal citizen. Cowan Watts said the limited definition makes the CN act stronger than the U.S. Indian Arts and Crafts Act, which includes state-recognized tribal citizens.

She said the tribe’s act also expands the definition of art. It states that art is “an object or action that is made with the intention of stimulating the human senses as well as the human mind/and or spirit regardless of any functional uses,” including crafts, handmade items, traditional storytelling, contemporary art or techniques, oral histories, other performing arts and printed materials.

“It is to clarify any art, performing art, physical art or written art that you have to be a federally recognized tribal citizen if you are claiming that those things are Indian or Native American,” Cowan Watts said. “That’s different from the federal Indian Arts and Crafts Act in that it is more inclusive of all art forms. And it limits it to federally recognized tribal citizens because we believe that so-called state recognized tribes are illegitimate.”

FITT coordinator Julie Ross said the federal law allows non-Indians to market themselves as Indians because all they have to do is join a state-recognized tribe, which usually requires an enrollment fee.

“Because the federal act recognizes state-recognized tribes, it is meaningless,” Ross said.
CN’s act also establishes guidelines for the purchase, promotion and sale of genuine Native American arts and crafts within its jurisdiction and by its entities. That includes CN government offices, Cherokee Nation Businesses, Cherokee Nation Enterprises, Cherokee Nation Industries, the Housing Authority of the Cherokee Nation and any component and entity the CN is a sole or majority stockholder or owner.

For example, if non-Indian vendors sell items while claiming to be Indians on Cherokee Heritage Center grounds and go unpunished, the CHC could lose its CN funding.
“This is still all in process,” Williams said. “We don’t know what really is going to happen, but we hope that we at least start a trend.”

Cowan Watts said the act’s enforcement at holidays should bring back Cherokee artists who have been pushed out by non-Indians.

“What we find is, too frequently, it’s real easy for these folks who aren’t Cherokee to scream and yell louder than our real Cherokees,” she said. “If these non-Indian people spend their entire day playing Indian while all our real tribal citizens have regular jobs, then it’s much easier for all these people buying and selling to be attracted to these non-Indians. This will be the first holiday that the act has an effect on, so I expect that to encourage our traditional folks to return.”

The act also states the CN shall not knowingly offer for sale art produced by individuals who falsely claim, imply or suggest they are Indian and will not host, sponsor, fund or otherwise devote or contribute resources to exhibits showing artists who falsely claim, imply or suggest they are Indian.

“So we if find the Five Civilized Tribes Museum (in Muskogee, Okla.) is including known wannabes, not just state recognized…but people who are not part of a state-recognized tribe and are truly just claiming to be Indian in an art show over our federally recognized tribal citizens we could pull the money,” Cowan Watts said. “Our belief is that the Five Tribes Museum is supposed to serve the Five Civilized Tribes.”

Roger Cain, a Cherokee citizen and artist from Stilwell, Okla., said he and his wife Shawna support the act and see it as honoring their Cherokee ancestors.

“To me, if they are federally recognized they are the ones with the ancestors who stood up and said ‘I’m Cherokee; I’m Keetoowah,’ from the very beginning. We have to honor our ancestors who did this,” he said. “I got friends who are mad about it and were from the very beginning. I feel bad for them, but I tell them that I’m honoring my ancestors.”

Cain said although he supports the act, he thinks state-recognized tribal citizens have the right to make art but should have separate categories at art shows.

“If a person is buying Native art, they should know that the artist still lives in the community, still works with the Indian community and practices within the Indian community and is federally recognized,” he said. “We want to make a different category for the state-recognized tribes so they can show their stuff and aren’t competing with us.”

He does, however, want the law to impact people who know nothing about Indians or Indian culture yet tell people they are Indian.

“I want this law to impact those guys,” he said. “That’s what this law is about, catching those guys. If I’m out here in the woods gathering what I need to make my art piece, and then somebody in a big city who all of a sudden realizes they are Indian because of an old family photo can order stuff off the Internet and make their piece, it makes me say, ‘hey, I’m out here living the Cherokee culture by gathering my materials and you’re living where the Cherokees got moved away from.’ That is what the act is about – reinforcing real Cherokees and real Indians.”

FITT members said along with the holiday booths and CHC gift shop, the act has also affected CNE’s art markets and gifts shops by ensuring each item sold under the Indian art label is made by federally recognized tribal citizens.

“The entities have cleaned up a lot of the stuff they had,” Williams said. “We’ve had everything from stuff made in China to artists’ works and things like that. They have cleaned up to where they aren’t presenting non-Indians’ works, especially books. If you are saying that you are Cherokee in the book, and you’re not, then don’t say it.”

Cowan Watts said books not written by “federally recognized tribal citizens are supposed to be migrated out or there’s going to be a sticker on them saying they are not Cherokee or Indians.”

One writer she cites is author Robert J. Conley, whose books include Cherokee history-based fictions, as well as the non-fiction works “A Cherokee Encyclopedia” and “The Cherokee Nation: A History,” which the CN commissioned him to write.

Cowan Watts said Conley is only an associate member of the United Keetoowah Band and can’t trace any Cherokee heritage.

Conley, who disagrees with the act, said he traces his Cherokee lineage to the Dawes Rolls via his grandmother, Myrtle E. Parris, who is listed on the final rolls.

“If I’m not a Cherokee, it’s interesting that the Cherokee Nation registered me initially and the UKB later enrolled me,” he said. “My grandmother is one of the original (Dawes Rolls) enrollees. If Cara Cowan and her cohorts have nothing better to do than be Cherokee blood police, then they need to find some kind of lives for themselves.”

According to the UKB Office of Enrollment, Conley is an inactive member.

“In tribal enrollment terms his file is labeled ‘inactive’ because there is no record of a relinquishment letter (of CN citizenship) or a CDIB (Certificate Degree of Indian Blood) for Mr. Conley,” Sammy Still, UKB media coordinator, wrote in an e-mail. “In regards to whether Mr. Conley would be able to become a member of the United Keetoowah Band, this would depend on what degree of blood he is by providing the tribe with a CDIB.”

Conley said there was no relinquishment letter because he wasn’t a CN citizen when he enrolled in the UKB and that he doesn’t have a CDIB because he doesn’t want one.

Another aspect of the act allows the CN Tribal Employment Rights Office to certify a list of federally recognized tribal citizens as artists. Artists who register on the list would do so voluntarily, which Cowan Watts encourages.

“I get calls from Tulsa corporations or from all over the United States…and they want to buy gifts or something like that,” she said. “That way there’s a list I can send that is much more fair and equitable and we know it’s legitimate.”

Cowan Watts said the act should also help with the tribe’s cultural tourism by ensuring that tourists meet authentic Cherokees and Cherokee artists.

“We also felt that it was important to get ahead on this for the cultural truth,” she said. “It’s an economic development tool, and it’s important that we have all this in place before cultural tourism develops. We don’t want Japanese and German tourists coming in and buying from these known wannabes. We want them buying from our community members…not from who has the biggest turkey feathers.”
About the Author
Travis Snell has worked for the Cherokee Phoenix since 2000. He began as a staff writer, a position that allowed him to win numerous writing awards from the Native American Journalists Association, including the Richard LaCourse Award for best investigative story in 2003. He was promoted to assistant editor in 2007, switching his focus from writing to story development, editing, design and other duties.

He is a member of NAJA, as well as the Society of Professional Journalists, Investigative Reporters and Editors, and Society for News Design.

Travis earned his journalism degree with a print emphasis in 1999 from Oklahoma City University. While at OCU, he served as editor, assistant editor and sports reporter for the school’s newspaper.

He is married to Native Oklahoma publisher Lisa Snell. The couple has two children, Sadie and Swimmer. He is the grandson of original enrollee Swimmer Wesley Snell and Patricia Ann (Roberts) Snell.
TRAVIS-SNELL@cherokee.org • 918-453-5358
Travis Snell has worked for the Cherokee Phoenix since 2000. He began as a staff writer, a position that allowed him to win numerous writing awards from the Native American Journalists Association, including the Richard LaCourse Award for best investigative story in 2003. He was promoted to assistant editor in 2007, switching his focus from writing to story development, editing, design and other duties. He is a member of NAJA, as well as the Society of Professional Journalists, Investigative Reporters and Editors, and Society for News Design. Travis earned his journalism degree with a print emphasis in 1999 from Oklahoma City University. While at OCU, he served as editor, assistant editor and sports reporter for the school’s newspaper. He is married to Native Oklahoma publisher Lisa Snell. The couple has two children, Sadie and Swimmer. He is the grandson of original enrollee Swimmer Wesley Snell and Patricia Ann (Roberts) Snell.

Culture

BY TRAVIS SNELL
Assistant Editor – @cp_tsnell
06/25/2017 10:00 AM
TAHLEQUAH, Okla. – With its 2017 annual homecoming T-shirt now for sale, the Cherokee Phoenix is calling for Cherokee artists to submit design concepts for the news organization’s 2018 T-shirt. In 2016, the Cherokee Phoenix staff introduced a T-shirt to differ from the tribe’s Cherokee National Holiday T-shirt. Phoenix staff members contracted with artist Buffalo Gouge for the shirt’s initial design. For this year’s homecoming shirt, Phoenix staff members selected Daniel HorseChief’s concept out of approximately 10 designs from artists. The Cherokee Phoenix then contracted with HorseChief to create the 2017 shirt. HorseChief said his concept comes from a four-panel painting that features Selu, the Corn Mother in Cherokee lore. The image shows the bust of Selu, who is looking down into a Southeastern art pattern. Behind her on the left side are seven ears of corn with water under it. Behind her on the opposite side is a phoenix with fire below it. Above the phoenix is the Cherokee seven-pointed star. Above the image, written in Cherokee, are the words “Cherokee Phoenix.” Below the image, in English, is “2017 CHEROKEE HOMECOMING.” The limited-quantity, black shirts are short-sleeved, ranging in sizes small to 3XL and sell for $20 plus tax. The shirts are available at the Cherokee Phoenix office in Room 231 of the Annex Building (Old Motel) on the Tribal Complex. For more information, call 918-453-5269. They are also available at the Cherokee Nation Gift Shop, als0 on the Tribal Complex, or online at <a href="http://cherokeegiftshop.com" target="_blank">http://cherokeegiftshop.com</a>. Phoenix staff members will also have shirts available at the Cherokee Phoenix booths at the W.W. Keeler Tribal Complex and Capital Square during the Cherokee National Holiday in September. The Cherokee Phoenix is accepting concept ideas from artists who are Cherokee Nation, United Keetoowah Band or Eastern Band citizens until midnight on Jan. 1. Artist can email detailed concepts to <a href="mailto: travis-snell@cherokee.org">travis-snell@cherokee.org</a>. For artists contemplating submitting design ideas, please note that if your concept is chosen and you sign a contract, the Cherokee Phoenix will own the artwork because we consider it a commissioned piece. As for what Phoenix staff members look for in a concept, we ask that artists “think Cherokee National Holiday” and include a phoenix.
BY TESINA JACKSON
Former Reporter,
WILL CHAVEZ
Assistant Editor – @cp_wchavez &
JAMI MURPHY
Former Reporter
06/22/2017 12:00 PM
<strong>This is an archive story that the Cherokee Phoenix is publishing on the anniversary of the day that three prominent Cherokees were killed.</strong> DUTCH MILLS, Ark. – On the morning of June 22, 1839, three small bands of Cherokees carried out “blood law” upon Major Ridge, John Ridge and Elias Boudinot – three prominent Cherokees who signed a treaty in 1835 calling for the tribe’s removal to Indian Territory. Tribal Councilor Jack Baker said he believes “blood law” was the basis for the men’s assassinations. “Although they did not follow all of the procedures, I do believe that was the basis for the executions,” Baker said. “I believe the proper procedure should have been followed. They should have been brought to trial and that was not done.” The Cherokee General Council put the law, which had existed for years, into writing on Oct. 24, 1829. According to Thurman Wilkins’ “Cherokee Tragedy,” the law stated “if any citizen or citizens of this Nation should treat and dispose of any lands belonging to this Nation without special permission from the National authorities, he or they shall suffer death; Therefore…any person or persons who shall, contrary to the will and consent of the legislative council of this Nation…enter into a treaty with any commissioner or commissioners of the United States, or any officers instructed for that purpose, and agree to sell or dispose of any part or portion of the National lands defined in this Constitution of this Nation, he or they so offending, upon conviction before any of the circuit judges aforesaid are authorized to call a court for the trial of any such person or persons so transgressing. Be it Further Resolved; that any person or persons, who shall violate the provisions of this act, and shall refuse, by resistance, to appear at the place designated for trial, or abscond, are hereby declared to be outlaws; and any person or persons, citizens of this Nation, may kill him or them so offending, in any manner most convenient…and shall not be held accountable for the same.” It is thought that John Ross Party members carried out this law in the killings of the Ridges and Boudinot. <strong>Major Ridge</strong> He was born in the Cherokee town of Great Hiwassee, later a part of Tennessee. He was initiated as a warrior early and known by several names including Nunnehidihi, meaning “He Who Slays The Enemy In His Path,” and Ganundalegi, which meant “The Man Who Walks On The Mountain Top” or “The Ridge.” He received the name Major while fighting with U.S. Gen. Andrew Jackson at the Battle of Horseshoe Bend during the Creek War in 1814. He used Major as his first name the rest of his life. According to the Oklahoma Historical Society, in the1820s gold sparked a demand to get rid of Cherokee titles to lands within Georgia. “While the federal government tried to create inducements to convince the Southeastern Indians to leave their homes, the discovery of gold in Georgia led to more aggressive demands for immediate removal,” the OHS website states. While Congress debated the issues with removal, several Cherokees negotiated a removal agreement with the United States, according to the OHS. “Major Ridge, a Cherokee planter and soldier, his son John Ridge, and his nephew Elias Boudinot conducted these negotiations with the United States despite the expressed wishes of the majority of their nation. Most Cherokees, including Principal Chief John Ross, protested and tried to stop Ridge and his so-called Treaty Party,” the OHS site states. “On May 28, 1830, while Ridge and his supporters negotiated terms of removal with the United States, Congress passed the Indian Removal Act.” This law provided $500,000 to establish districts west of the Mississippi River, to trade eastern tribal lands for those districts, to compensate the tribes for the cost of their removal and the improvements on their homesteads, and to pay one year’s worth subsistence to those who went west, the website states. Armed with this authority, Andrew Jackson, who was now president, authorized agents to negotiate and enforce treaties. Major and 56 other Cherokees signed the Treaty of New Echota on Dec. 29, 1835. Major, who could not write, made his mark on the treaty. That ultimately led to his death. According to “Cherokee Tragedy,” one of three bands of Cherokees sought to kill Major on the same morning as John Ridge and Elias Boudinot. “Having learned that he had left the previous day for Van Buren (Arkansas), where one of his slaves lay ill, they had followed him down the Line Road. They discovered where he had spent the night, beneath the roof of Ambrose Harnage, at Cincinnati, Arkansas, and they rode ahead to form an ambush,” the book states. Five men hid in the brush of trees where the road crossed White Rock Creek, now Little Branch, near Dutchtown, now known as Dutch Mills. “At ten o’clock, Major Ridge came riding down the highway with a colored boy in attendance. Several rifles cracked. The Ridge slumped in his saddle, his head and body pierced by five bullets,” according to the book. Those thought to have fired upon him were James Foreman, Anderson Springston, Bird Doublehead, Isaac Springton, James Hair and Jefferson Hair. Major’s body was recovered by nearby settlers and buried in a cemetery in what is now Piney, Okla. He was later moved and buried near his home on Honey Creek in northern Delaware County. <strong>John Ridge</strong> John was born in Georgia to Major and Susannah Wickett Ridge in 1802. Growing up, John attended school at the Springplace Mission in Georgia and then Brainerd Mission in Tennessee. In 1819, he went to the Foreign Mission School in Cornwall, Conn., which existed until 1827. While attending the Foreign Mission School, he met his wife, the daughter of the school’s steward, Sarah Bird Northrup. The couple married in 1824. The biracial union caused uproar from the town of Cornwall resulting in John and his wife leaving. According to Robert J. Conley’s “A Cherokee Encyclopedia” later that year, John went with his father and Chief Ross to Washington, D.C. to protest the possible removal of Cherokees from all lands east of the Mississippi River. In 1830, President Jackson pushed his removal bill through Congress and it passed into law. In 1832, the U.S. Supreme Court ruled in Rev. Samuel Worcester v. Georgia that Georgia’s laws over Cherokee territory were illegal and unconstitutional. It ruled that the Cherokee Nation had sovereign status, however Jackson refused to enforce the ruling in favor of the Cherokees, which caused John to change his position. Feeling that the Cherokees had no other course of action, he began to speak in favor of negotiating a removal treaty with the United States and on Dec. 29, 1835, along with others known as the Ridge Party or Treaty Party, he signed the Treaty of New Echota. Those who signed the treaty were Cherokee Nation citizens but were not elected officials. After signing, he moved with his family to present-day Oklahoma in 1837. The U.S. Senate ratified the treaty and although Chief Ross and others protested it, it led to the removal in 1838-39 known as the Trail of Tears. The U.S. Army began forcing Cherokees and their slaves (for those who had them) out of their homes. On Aug. 23, 1838, the first removal detachment of Cherokees left, and on Dec. 5, 1838, the 13th detachment left. It arrived in Indian Territory on March 18, 1839. Approximately 4,000 Cherokees died along the trail. According to the treaty, Cherokees who wished to remain in the East could do so but would be required to become U.S. citizens by giving up their tribal status, a provision that was ignored during the removal. Because the treaty surrendered all Cherokee land, Ross supporters, the Ross or National Party, regarded the Treaty Party as traitors. On June 22, 1839, John, his father Major and Boudinot were assassinated for having signed the treaty. According to “Cherokee Tragedy,” 25 men reached John’s house in the morning and, while he was still in bed, fired a gun at John’s head. The gun failed to fire. He was then dragged outside and stabbed 26 times in the torso and neck. While still alive, he was then stomped on and kicked, all in front of his wife, mother and son, John Rollin Ridge. John was buried about 150 yards to 500 yards from his home in Polson Cemetery, which is located southeast of Grove, Okla. near the Oklahoma/Missouri state line in Delaware County. <strong>Elias Boudinot</strong> The sentiments among the Cherokee people in June 1839 in Indian Territory could be said were of misery, mistrust and resentment. The last detachment of Cherokees forcibly removed from the East had arrived three months before and they were attempting to rebuild their lives. However, Chief Ross wished to reunite the tribe’s three factions, which lived together in what is now northeastern Oklahoma. He called a meeting at an Illinois River camp ground located a few miles southeast of where Tahlequah now sits, and tried to get the Old Settlers, Cherokees who had settled the territory in the early 1800s, and members of the Treaty Party, Cherokees who had signed away Cherokee lands in the East, to reunite with his party or faction. Boudinot, the Cherokee Phoenix’s first editor, his uncle Major Ridge and Major’s son, John, were members of the Treaty Party. The two smaller factions declined any union with Ross, and the meeting broke up on June 21. Based on an 1890 statement by Allen Ross, John Ross’ son, men who had signed the 1835 Treaty and opposed John Ross as chief caused the anti-union dissention. “After several days of endeavor to get together and having failed, some of the leaders of the emigrants called a secret meeting without the knowledge or consent of my father John Ross at what is now known as Double Springs about four miles northwest of Tahlequah for the purpose of making plans to effect an act of union,” Allen’s statement reads. The discussion turned to the blood law passed by the Cherokee National Council that stated that any Cherokee who agreed or signed an agreement to sell Cherokee lands should forfeit their lives. “Believing that the same men who had made the Treaty of 1835 were responsible for the failure of the Cherokee people to get together, this meeting decided that these three men (Boudinot and the two Ridges) should be executed as provided by the law,” Allen wrote. “The meeting further decided that this meeting must be kept from their chief because he would prevent it as he had once before at Red Clay before their removal.” A committee was appointed to arrange details. Numbers were placed in a hat for each person present. Twelve numbers had an X mark after them, which indicated the executioners. Allen wrote he was not allowed to draw and was tasked to go his father’s home the evening before the executions and to stay with him and if possible keep him from finding out what was being done. According to a letter written on June 26 by Boudinot’s friend and confidant, Rev. Samuel Worcester, Boudinot was living with Worcester at Park Hill near Tahlequah and was building a home about a quarter mile away. Worcester was at the construction site the morning Boudinot was killed. “There he was, last Saturday morning, when some men came up, inquiring for medicine. He set out with them to come and get it and had walked but a few rods when he was heard to shriek, and his hired men, at and near his house ran to his help, but before they could reach the spot, the deed was done,” Worcester wrote. “They seemed to have stabbed Mr. Boudinot in the back with a knife, and then finished their dreadful work with a hatchet, inflicting seven strokes, two or three of which sunk deep into his head. To me he was a dear friend, a most intimate companion, and a most valued helper.” An act of union was formed the next month and the newly formed council pardoned all parties connected with the assassinations of the Ridges and Boudinot. Boudinot is buried in the Worcester Cemetery in Park Hill, about a mile from where the Cherokee Phoenix is published. The three assassinations are thought to have helped form the basis of the July 12, 1839, act of union that brought together the Old Settlers and the Ross and Treaty parties. Baker said Emmet Starr’s “History of the Cherokee Indians and Their Legends and Folklore” states that the Eastern and Western Cherokees came together to form one body politic. This, Baker said, led to the CN constitution two months later.
BY STAFF REPORTS
06/16/2017 12:00 PM
TAHLEQUAH, Okla. —Applications for the 2017-18 Miss Cherokee Leadership Competition, as well as for Junior Miss Cherokee Leadership and Little Cherokee Ambassador competitions, are available at www.cherokee.org. To download the applications, visit the website and click on the Cherokee Ambassadors link in the Education section of the Services tab. Applications are also available at the Cherokee First desk inside the W.W. Keeler Tribal Complex. The deadline for all applications is July 12. The Miss Cherokee Leadership Competition will be Aug. 26, with the Junior Miss Cherokee Leadership Competition on Aug. 19 and Little Cherokee Ambassador Competition on Aug. 12. “The competitions for Miss Cherokee, Junior Miss Cherokee and Little Cherokee Ambassadors provide an opportunity for contestants to share their knowledge of Cherokee history, culture and language,” Lisa Trice-Turtle, Miss Cherokee sponsor and 1986-87 Miss Cherokee, said. “As an ambassador and messenger of the Cherokee people, the representative is a role model and is expected to exemplify the best qualities of Cherokee youth.” Miss Cherokee contestants must be ages 17- 22 as of Aug. 26. Candidates cannot have previously served as Miss Cherokee and must be Cherokee Nation citizens living in the tribal jurisdiction. In the past year, Miss Cherokee has attended the White House, Smithsonian’s National Museum of the American Indian, Oklahoma Capitol, CN events, community meetings and schools. To run for Junior Miss Cherokee, contestants must be ages 13-18, CN citizens and reside within the jurisdiction. For the Little Cherokee Ambassador Competition, one girl and one boy are selected from each of three age groups: 4-6, 7-9 and 10-12. Candidates must be CN citizens and live within the jurisdiction. Committee representatives will accept hand-delivered applications from 10 a.m. to 7 p.m. on July 12 in the TsaLaGi Ball Room located behind the Restaurant of the Cherokees. Faxed applications or hand-delivered applications presented after the deadline will not be accepted. For more information on the Miss Cherokee Leadership Competition, call Trice-Turtle at 918-453-5000, ext. 4991. For more information on the Junior Miss Cherokee Leadership Competition, call Reba Bruner at 918-453-5397. For more information on the Little Cherokee Ambassador Competition, call Kristen Thomas at 918-525-2266.
BY STACIE GUTHRIE
Reporter – @cp_sguthrie
06/15/2017 01:15 PM
CULVER CITY, Calif. – The “Mankiller” documentary highlighting former Principal Chief Wilma P. Mankiller’s life was slated to premiere on June 19 during the 2017 LA Film Festival at the ArcLight Cinemas. Valerie Red-Horse Mohl, producer and director of the documentary, said she is “thrilled” the documentary will be premiered during the festival. “We’re thrilled that Los Angeles Film Festival offered us a slot in their competition and also to premiere it as a world premiere,” she said. Red-Horse Mohl said the approximately hour-long documentary focuses on the late chief’s life from her early years until her death on April 6, 2010. Mankiller served as principal chief from 1985-95. “I think the meat of the documentary is the (19)60s, (19)70s and (19)80s, and when you look at how her life evolved through that timeframe. Her family was relocated to San Francisco from Oklahoma on pretty much a forced removal program,” she said. “It was such a negative for her that she was crying and everyone was upset but as you see the film evolve you come to understand that San Francisco became so important to her development. She actually embraced the movement of the San Francisco of the (19)60s.” Red-Horse Mohl said there is also Cherokee Nation history weaved into Mankiller’s story, so it’s something that was focused on in the documentary. “What’s interesting about her story is she said in her autobiography, ‘my story’s only relevant as much as it’s relevant to the Cherokee Nation, Cherokee history.’ So we do weave Cherokee history in paralleling along her life too,” she said. Red-Horse Mohl said she is working with fellow producer Gale Anne Hurd, of Valhalla Entertainment, who is known as the “First Lady of Sci-Fi” and has produced films such as “The Terminator,” “Aliens” and is an executive producer on “The Walking Dead.” Red-Horse Mohl said for the documentary they worked with Mankiller’s widow, Charlie Soap; daughters Gina and Felicia Olaya, locals to Oklahoma; and countless influential people across the country such as former President Bill Clinton and female activist Gloria Steinem. “That was one of the most exciting parts of the film as well as the most challenging was really just trying to find as many people that knew her, that worked with her whether they were family or Cherokee or United States government,” she said. “You hear from, and I love this, a couple of people who lived in Bell, the community where she brought water. They spoke Cherokee as their first language and you can tell they’re just true Cherokee community people and they had lived in poverty when she brought the water in. At the same time you also hear from Bill Clinton who talks about her and gives her the Medal of Freedom award.” She said while watching the documentary the audience will see glimpses into Mankiller’s life with recorded footage of the former chief as well as shots of locations in Oklahoma such as Tahlequah, Tulsa and Oklahoma City, as well as in San Francisco. Red-Horse Mohl said now more than ever Mankiller’s message is “relevant.” “After we got into it and really kind of started pealing the layers of the onion back and understanding how incredible she was and how much adversity she faced she turned everything positive and just her overall message of how she succeeded in politics by being kind and having integrity. All of those things started coming through, and I just started to feel like I had a huge responsibility to honor her memory and her legacy, but not just as a biography, more as a message,” she said. “I even think it’s a wake up call to the world that we can achieve things by working together. We don’t have to yell and scream, and we don’t have to be divided by party politics. To me, I just feel her message is just more important than ever.” Red-Horse Mohl said the documentary would air on PBS but a specific date had not been announced. For more information on the documentary, visit <a href="http://www.mankillerdoc.com" target="_blank">www.mankillerdoc.com</a>.
BY STAFF REPORTS
06/15/2017 12:00 PM
TAHLEQUAH, Okla. – Learn about the lives of pardoned prisoners from the Cherokee National Prison with an exhibit beginning June 16. “The Pardoned” exhibit, which runs through Jan. 1, discusses the pardoning process used in the Cherokee Nation and features stories about various prisoners and how their lives were affected by imprisonment and release. In addition, a lunchtime discussion led by Dr. Julie Reed will be held on June 20 from noon to 1 p.m. Reed is a CN citizen and an assistant professor in the department of history at the University of Tennessee. The lunchtime discussion is open to the public and free to attend. Guests are encouraged to bring a brown bag lunch. The museum will offer free admission throughout the day. The Cherokee National Prison was the only penitentiary building in Indian Territory from 1875 to 1901. It housed sentenced and accused prisoners from throughout the territory. The interpretive site and museum give visitors an idea about how law and order operated in Indian Territory. The site features a working blacksmith area and reconstructed gallows, exhibits about famous prisoners and daring escapes, local outlaws and Cherokee patriots, jail cells and much more. The Cherokee National Prison Museum is located at 124 E. Choctaw St. Cherokee Nation museums are open 10 a.m. to 4 p.m. Tuesday through Saturday. For information on Cherokee Nation Cultural Tourism, call 1-877-779-6977 or visit <a href="http://www.VisitCherokeeNation.com" target="_blank">www.VisitCherokeeNation.com</a>.
BY STAFF REPORTS
06/02/2017 04:00 PM
TAHLEQUAH, Okla. – Cherokee Nation Cultural Tourism is offering free, family friendly storytelling events on Wednesdays in June. The one-hour program is hosted at 10 a.m. under the gazebo at the Cherokee National Capitol. “Storytelling is such an important part of Cherokee culture and a great way for us to share our history with others,” Travis Owens, director of cultural tourism for Cherokee Nation Businesses, said. “This series features a variety of stories and speakers and promises to be both fun and engaging for all ages.” Each week “Stories on the Square” will conclude with a different hands-on activity or craft. The make-and-take activity schedule is below: June 7 – Clay medallions June 14 – Syllabary coloring sheets and Cherokee garden rocks June 21– Clay beads June 28– Mini stickball sticks The Cherokee National Capitol is located at 129 S. Muskogee Ave. In the event of inclement weather, the event will be moved to the Cherokee National Prison Museum, located at 124 E. Choctaw St. Attendees will receive free admission to the Cherokee National Supreme Court Museum and the Cherokee National Prison Museum following the program. For more information, call 1-877-779-6977 or visit <a href="http://www.VisitCherokeeNation.com" target="_blank">www.VisitCherokeeNation.com</a>.