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Mount Shasta - A Question of Power (4 pages)
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Page: of 4
boundaries or remove a property from the
National Register; (2) to oppose rejection
of a nominated site; or (3) to oppose
rejection of a listing for a specific site. It
appears that the appeal process has not
been tried before, therefore, it is possible
that this dispute could go on for quite
some time. [Editor's note: The decision to include the entire mountain in the National Register was reversed. At present, only the Mount
Shasta Wilderness and the area around Panther Meadows will be included.]
No matter what the result, Herger is
considering legislation that would limit
historical designation to sites that have
been used for specific, traditional and cultural practices, or sites of specific historical
events. Apparently, by his definition, Indian ceremonies that have been practiced
for generations are not specific historical
events. Herger stated, “[t]he idea of being
art as cde
“they. killed many deers: That made the gap.
sides of the gap. This gap is now called Blood Gap:
"This day everybody killed lots of deer but Adder. Now it mad
Adder very angry. Adder is thinking now. what to do to get even:
with them: :
s
“Now . know what . will do to get even with them,” Adder says. ~
ne Up to thelr housés, warmed themselves and até ther
then Went up to drive the game. They drove gamé
able to look at a site, form a cultural tie to
it and then somehow draw a line around
it, is a practice that could get out of hand.”
(Mount Shasta Herald, August 1994)
The irony is that Indian people are not
the ones who are drawing lines around
particular sites, it is the dominant society
and the government who have begun this
process. To most native cultures, everything
is sacred; the earth, the trees, plants, and
animals are all worthy of protection because we are all connected. Even in today’s
“modern” world, we are dependent upon
one another for survival. The dominant
view of sacred places, as being unique
places separate from everything else in the
world, doesn’t fit into the world view of
native people. ,
Obviously, we as Indian people have a
great deal of work to do in educating the
general public and our elected officials as
eee:
g. and hol keep.
:e4
‘
se the forést fire is somi
ing very.tow mountain, Fox.could.y
i ye
ding Squirrel travel
Siac of Bohem Puyuik (Mount Shasta): There he stopped ; -.
fered but he heard no answer. So he says.to himself, “Thi a .
(il leave this flint fiere and call this: Flint mountain.
And also . Will leave'a guardian just litde.to southwest near foot of
to the true history of this state and the entire nation. This kind of angry opposition
to native rights is running rampant across
the country in regards to issues such as
these, our sacred sites, as well as with Indian gaming and environmental regulation. Although it might occasionally seem
that progress is made, we must always be
thinking ahead and educating ourselves so
that when the time comes, we are prepared
to protect our inherent rights. Unfortunately, I don’t think a resolution will be
coming any time soon.
Michelle Alvarez is Pit River (Hammawi) and
Cahuilla (Cabazon Band). She is currently taking a
year off from her studies at Boalt Hall School of Law,
UC Berkeley, and is now the Program Public
Relations and Grant Writer for the Center for Indian
Community Development in Arcata.
wtp as %
and travel and final
to himself. “I will go down south and set a big forest fire ‘and burn. .
them all up.” So that night Adder sneak off quietly. Being very fast
traveler he was gone far south already. One thing he forgot to take
along was his flints. He left it behind.
Meantime there was band of human people living down by the
river (Sacramento River) on flat on east side of river. They were
called Tu’k.
Next morning the animal inhabitants got up early as usual but
they miss Adder, their leader. “Where had he gone?” they says to
Bohem-Puyuik, a woman called Tho-uk (worm).""
All that was left behind all burn up, including human people.
Right at present time there is form resembling like human laying
all toward up hill. And the ground squirrel—he has a black mark on
his back to this day where flint dirt has rubbed on him.
This finish story so . quit.
From A Bag of Bones: Legends of the Wintu Indians of Northern California, told to Marcelle Masson by Grant Towendolly, Naturegraph, 1966.
WINTER 1994/95 AIP 7
cave a gene!