Cloudpiler’s Blog

Declaration of the Peli Council of the

Nemenhah Band and Native American Traditional Organization (Oklevueha Native American Church of Sanpete)

By the hand of

The Elected Principle/Medicine Chief of the Nemenhah

And under the

Commission and Authority of the

2009 Great Council of the Nemenhah People

Regarding the

Ceremonial Healing Modalities of the

Nemenhah People

Given this 30^th day of June, 2010

Be it known that the Peli Council the EPMC, the Great Council and the General Assembly of the Nemenhah Band and Native American Traditional Organization  upholds and sustains the Constitution and Declaration of Good Faith and Practice of the Band, as well as  the Nemenhah Declaration as an Indigenous People.  Accordingly, they stand in agreement with every Nemenhah Medicine Man and Woman in the affirmation that there is no distinction between that Emergence which modern Western Culture calls “Healing” and what the Oklevueha Native American Church of Sanpete calls “Religion and Religious Practice.”  In the practice of our Native American Religion, to render that aid which assists a being in moving from a condition of illness, distress, or grief into a condition of wellness, ease and peace, is precisely the same as to render that aid which assists a being in moving from a condition of wickedness, sloth, or degradation, to a condition of righteousness, industry and exaltation.  To every Member of the Nemenhah, the two statements are precisely the same, the principles, explicit and implied, are precisely the same principle and cannot be separated.

Therefore, as a convocation of Healers, in accordance with the restoration of our ancient beliefs, institutions and culture, we assert that what kingdoms and nations might call “commerce practices,” with regard to the Natural Healing of the individual, the family, the community, the society and the planet, may be included in the practice of our religion.

In this connection, we honor Chief Justice Roberts and respect the wisdom he has given to the world in his explanation of the United States Supreme Court’s decision in Gonzales v O Centro Espirita UDV, and we applaud the strength of his words.  Certainly, the Drug Enforcement Agency is empowered to wage war upon the manufacture and distribution of illicit drugs, and the FDA is empowered to declare even staple food as controlled or illicit substances, but the High Court has determined that, where such authority seeks to extinguish the “establishment and free exercise of Native American Religion,” such agencies lose jurisdiction and may not act.  We do not seek to interpret his words or the High Court’s decision in upholding the will of the Sovereign of the United States of America.  We humbly bow to the Court’s interpretation of Domestic Public Law and to its harmonization of International Human Rights Law.  Accordingly, we present this position for the edification of our own Indigenous People, and for purposes of public interest which we prophesy shall surely become important in coming years.

By the plain language of NAFERA, and by the Supreme Court’s use of it as the main precedent supporting its decision in Gonzales v. O Centro Espirita UDV, those practices of religion which do not constitute a “Compelling National Security Interest” are guaranteed protection and cannot be diminished or extinguished by regulatory or law enforcement agencies. 

It is duly noted that the Nemenhah Band Constitution prohibits the dictating of personal belief systems.  Accordingly, that Sacred Medicine or Vocation which the Nemenhah Medicine Man or Woman receives through the revelatory principle of Wyakin may be included in the Sacred Medicine Bundle of the Individual, and it is approved by the Band.  Because each Sacred Medicine Bundle is personal to the Individual Nemenhah Medicine Man or Woman, that which they place in their Bundle may or may not be approved for general application.  Notwithstanding, there are certain modalities of Natural Healing which have been approved for general application and for with individual certification shall not be necessary.  As of the date of this writing, they include all those “medicines” and “modalities” delineated in Article 24, paragraph 4 of the Nemenhah Declaration as an Indigenous People, to wit, and we quote:

a)      “Nemenhah Medicine Practice” means, a system of primary health care practiced by Nemenhah Medicine Men & Women, Traditional Spiritual Leaders, Peli, Priestly Healers, Priests, Native American Practitioners (NAP), Doctors of Native American Medicine (DNAM), Native American Medicine Doctor (NAMD), and other designations which the Nemenhah People shall deem fit and necessary in accordance with their customs, traditions, and institutions of healing, to prevent, diagnose, treat and manage human, animal, and plant health conditions, injuries and diseases that use education, counseling, biofeedback, neurofeedback, electroencephalogram, electrocardiogram, EAV testing, ultrasound, phlebotomy, injectable natural medicine, clinical laboratory tests and examinations,  physical and orificial examinations, physiological function tests, Acupuncture, all forms of Elats Kowat, cupping, Natural Medicine, Drug Therapy (wherever governments determine natural medicine to be Drug), Over the Counter Drug Therapy (wherever governments determine natural medicine to be OTC Drugs), Homeopathy, homeopathic nosodes, isopathic nosodes, parturition, Topical Medicine, Nemenhah Physical Medicine, therapeutic devices, chelation, barrier devices for contraception, minor surgery, immunotherapeutics, natural immunizations, energy medicine, energy therapy, Reiki, Qi Gong, laying on of stones, laying on of hands,  nutritional assessment and counseling, Hypnotherapy, Nemenhah Joint Mobilization and Neuromuscular Re-education, Mechanotherapy, Naprapathy, Tui-Na, restoration therapy, Iridology, and Dietary Therapy, to support and stimulate the patient’s intrinsic healing processes, to heal the sick, and to give relief to the afflicted.

b)      Nemenhah Physical Medicine” means the therapeutic use of the physical, mechanical, chemical or other properties of air, water, heat, cold, sound, light, including laser, and electromagnetic non-ionizing radiation and of the physical modalities of electrotherapy, microcurrent, magnetic therapy, including but not limited to ultraviolet and infrared light, diathermy, ultrasound, hydrotherapy, massotherapy, massage, joint mobilization and neuromuscular re-education, reflex therapy and therapeutic exercise, as well as the use of sacred objects in expediting and facilitating such properties.

c)      “Nemenhah Joint Mobilization and Neuromuscular Re-education” means the manually administered mechanical treatment of body structures and/or tissues and all tools needed for these purposes, in accordance with Nemenhah principles for the purpose of restoring normal physiological functions of the body by normalizing and balancing the neuromuscular skeletal systems of the body.

d)     “Natural Medicine” means, food, food extracts, vitamins, minerals, amino acids, copalim, essential oils, enzymes, digestive aids, nutraceuticals, glandular substances, bioidentical hormone therapies, peptide therapies, live cell therapies, stem cell therapies, cellular matrix therapies, plant substances, herbal homeopathic preparations, including compounding, oligotherapeutic preparations, gemmotherapeutic preparations, natural antibiotics and topical medicines.

e)      “Homeopathic Preparations” means medicines prepared according to the Nemenhah, accepted homeopathic pharmacopoeias

f)       “Natural Antibiotics” means, antimicrobial, antifungal and antiprotozoal agents that are naturally occurring substances or manufactured substances that are chemically identical to those naturally occurring substances.

g)      “Topical Medicines” means, topical analgesics, anesthetics, scabicides, antifungals, compounded preparations, and antibacterials.

Close quote.

That Vocation of Natural Healing which the Nemenhah Medicine Man or Woman has received through the Sacred Religious Principle of Wyakin, being direct revelation from God, Angels, and/or the Spirits of Just Men and Women Made Perfect, Guides, or Totems, which may be defined under any of the afore-stated categories of Natural Healing, and which the individual Nemenhah Medicine Man or Woman duly includes in their personal Sacred Medicine Bundle Ceremony, are automatically approved and certified for general application and do not require individual and/or especial certification.  The Nemenhah Declaration as an Indigenous People shall stand as a minimum standard for the practice of our Native American Religion.

It is to be duly noted by all Members of the Nemenhah Indigenous People that none of those modalities and materials of healing listed above constitute Compelling National Security Interest, and where the practice or use of same does not constitute the committing of a “Capital Felony,” they may not be diminished or extinguished by Government Agency or Regulation.  Because of the constitutionally mandated “Peculiar Relationship” which the Federal Government has with the “Indian Nations,” and by association, their “Agencies,” jurisdiction for the resolution of any dispute which might arise with regard to the “Establishment and/or Practice of Native American Religion,” lies entirely in the Federal Courts, not in the District or Magistrate Courts of the States.  Any acts of diminishment or extinguishment are classified as Crimes of Cultural Genocide under pertinent International Law, and contrary to Domestic Federal Public Law.

We walk in a Sacred Manner.  We talk in a Sacred Manner.  We make an end of speaking on this matter.

In Council

Nemenhah Band and Native American Traditional Organization

Draft Definition of Sacred Food

We Nemenhah, believe that food is the primary gift of a benevolent Creator to all living things.  We consider all wholesome food to be powerful medicine.  As such, it is the first of the Sacraments of the Sacred Sahaptan Healing Way, to which all Nemenhah Medicine Men and Women subscribe.  All food that nourishes the body is a Sacrament of the Native American Church of Sanpete. 

Because the government of the United States is engaged in re-classifying all wholesome food as “Drug,” and thereby deprive the common people of it as a means to recover and to maintain the health of the body, it has become important for the Peli Council to compose definitions of Food – As – Sacraments, in order to prevent the extinguishment of an important facet of our Culture, Tradition, and Religion. 

In the ancient records of the Nemenhah, the Book of Hagotl, Chapter One, Verse Nineteen, the Prophet Hagotl states, “Now, in the land of our fathers there are many plants that are good for food and there are many plants that are good for medicine.  Behold, good food is usually good medicine, for this cause is it given unto man, to nourish the body and enliven the soul…”

In accordance with the definition given by the First Father and Elder of the Nemenhah People, we declare the following definitions:

Food – Any Plant, Animal, Water, or Mineral, or any preparation containing them which preserve the natural constituent parts of the original living thing.  If laboratory processes, whereby substances are artificially constructed, are necessary to manufacture a thing to be eaten, that thing is not considered Food by the Nemenhah People.   

Food Sacrament or “Sacred Food” – A Food or Food Constituent that is naturally occurring and is used for the maintenance of the health and wellbeing of the body. 

Sacred Plant, Animal, Water, or Mineral – A Plant, Animal, Water, or Mineral that is used in its whole form for the maintenance of the health and wellbeing of the body.

Chief Phillip R. ‘Cloudpiler’ Landis

Elected Principle/Medicine Chief

Talking Feather of the General Council of Peli

There are “Indians” out there who feel threatened whenever anybody not of their skin color expresses an interest in their ways and culture.  Why is that?  I don’t understand it.  On the one hand they whine bitterly about being forgotten or misunderstood, and on the other they complain when people take a real interest, or heaven forbid, they decide to adopt real culture into their lives.  I guess there’s a set of rules out there and everybody better play by them or else!  It’s just that, try as I might, I can’t seem to find a copy.

There’s a real big Medicine Custodian out at Wounded Knee named Richard “He Who Has The Foundation’ Swallow, nephew of Leslie Fool Bull (RIP), who gave his blessing to the Oklevueaha/Sioux Nation Native American Church of South Dakota.  That blessing conveys to every Independent Branch of the Church that is duly authorized. 

Now, according to both the Law and what I was led to believe was the “Indian Way,” in order to be recognized as a Native American Church you had to have that kind of blessing.  It provides a sort of “Line of Authority,” if such a thing exists in the “Indian” way.  But there are people in Indianland, like Whistling Elk, who insist that only they may decide what’s bona fide and what’s not.  In fact, there are folks out there that think they have the right to dictate the beliefs of different tribes, different nations, even thousands of miles away.

I have a question.  What would give some Lakota the idea that he can dictate the beliefs of a Sehaptin living twenty-one hundred miles away, whose culture and history he knows nothing about? What true Lakota Elder would ever do this?  How about any Elder in any Tribe?  I don’t think you can find one anywhere, and so I have to wonder, what is it that gets into the heads of “Indians” that allows them to set aside all the counsel of their own Elders and throw stones at other people’s beliefs?  Isn’t that exactly what they complain that the Wasichu have done to them?  What?  Is it just matter of who’s turn it is?  It’s always wrong for the Whites to try to think, act, speak, believe like the Red Man.  Heaven forbid you might have some Indian Blood and want to restore the ways of your ancestors!  But anything goes if you are the Red Man who thinks it’s O.K. to do evil.

I gotta tell you, I’m really sick of the so-called Indian who has fallen so far from the tree his people grew on that he can’t even see where he has abandoned his ancestors and taken up the ways and customs of the enemy!  I have no use for him.  But for his sake, I will clarify a couple of items.  Maybe they will be of use to somebody.  Maybe not, but at least I will have spoken about it.

1)   “Nemenhah” is not a name that will be found on the rolls of the BIA.  Neither are the names of about 1500 Tribal Names that have passed into history.  The BIA rolls are not for the purpose of keeping track of who has historical context and who does not.  They are to keep track of the bloodlines of the Recognized Tribes – Corporate Entities – Legal Fictions.  I know very well that the Wellamotkin Band of the Sehaptin-Speaking Neme’ will not be found on the BIA rolls.  Nevertheless, that Band did and does exist.  They existed when Old Chief Joseph was their Chief in Wallowa and they exist through his descendents today.

“Nemenhah” comes from the name “Neme,” which is the same name root as “Dine’.”  In fact, the word root is very common and spans many languages.  I list just few below.

Nu-mi-nu (”the people”) Comanchie

Nu-utsiu or Nunt’zi (”the people”) Ute

Mi-nis-ink (”rocky land”) Munsee

Dun-ne-Za (”real people”) Beaver

Dine’e’ (“the people”) Navajo

Numi’Pu (“the people”) Northern Nez Perce

Neme’pu (“the people”) Southern Sehaptin

A’aninin (“the White Clay People”) Arapaho

Detractors who lament that “Nemenhah” is not found in the BIA rolls may well lament absence of at least one name given for every Tribe that is listed there.  In fact, the BIA has been entire unsympathetic when the Tribes have actually requested that their right names be listed.  “Nez Perce” is a great example.  There never was a member of the so-called Nez Perce Tribe, as it existed prior to 1865, that ever used that name for their own people.  “Nez Perce” is a foreign name given by an alien race and then mispronounced by yet another alien race.  And yet, this is the only name by which a loose confederation of Bands are allowed to call themselves.

“Nemenhah” is a Penutianization of the word “Hemene” which is still used to denote the wolf and spiritual power in many of the Sehaptin languages today.  These languages are still spoken by many Federally Recognized Tribes and Bands, and also by many struggling Native American Tribes that have been extinguished by the Federal Government, and who Whistling Elk and his ilk will continue to deny are “Indian” because they can’t be found on some government roll somewhere. 

So, here’s the bottom line.  We don’t care if we will ever be welcomed into the fairytale world of “Indianland.”  We do not call ourselves “Indian” and never will.  We exist first because we said so, then because the Federal Government said so, then because Tribal Holy People said so, then because the State of Missouri said so.  That we are not “Indian” is O.K. by us.  We are Indigenous Native Americans – Ministers of a Native American Traditional Organization, by Act of Congress, by Supreme Court Decision, by Fed. Government Constructive Arrangement, by State Representation, and by approval of the Tribal Spiritual Leaders who have remained true to their own belief systems.  That’s all we need. 

2)  There have been a few people who have decided we are some kind of multi-level scam because we have a suggested donation amount for Spiritual Adoption.  They say that anytime anybody mentions money it dirties things.  But when I have interviewed real “Medicine Men” they have all told me that to become one of them requires that a person almost become the indentured servant of the “Teacher” for as many as fifteen or twenty years.  Money, clothes, food, gas, lodging, cars, money, and anything else you can imagine are asked of these poor souls.  That’s the “Sacred Way” now.  But suggest that people make donations based upon the guidance they receive from Spirit is “muli-level” and “new age.” 

Even today, in “Indianland,” if you want to request a ceremony you have to bring a filled pipe to give to the Medicine Man when you make your request.  Then the Medicine Man “instructs the applicant of all the things he has to prepare for the ceremony.”  Often, this involves tobacco, food, clothing, blankets, yes and even money.  Where’s the difference?

I, for one, think that our interpretation of the Sacred Giveaway Offering is more in keeping with the old ways than is now practiced in “Indianland.”  We make a suggestion, then prefer that they prayerfully decide what their offering should be. 

3)  I would like to see one example of the kind of Council System that existed before the Corporation Model was adopted by all the Tribes!  It simply doesn’t exist anywhere out there, except in the Nemenhah.  We can read about it in extant history, but none of the Tribes use it today.  It must not have been the right way in the old days, or the Tribal Elders would have retained it in practice, wouldn’t you think? 

We use the kind of Council System that does not place one person above another.   In the Tribal Councils in “Indianland,” majority rules and the minority is squashed!  That just means that most of these real “Indians” don’t have a problem with stomping all over the rights and beliefs of other people.  I think we’ll stick to the New Age Way we got from old style Native Americans, rather than join in with the “Indian” Way used by real Indians today.

I hope that you “Indians” out there get a point from this little essay.  The Nemenhah haven’t stolen any culture from you.  You sold your culture a long time ago when, instead of standing up for your beliefs and restoring them when the laws made it possible for you to do so.  It is not arguable that the Conquerers took your lands and your heritage from you, and then made it illegal to follow the dictates of your own conscience.  That’s all true!  But by and by, the government gave you back the right to govern yourselves.  You did not restore what was lost, but rather, you continued in the way that was forced on you.

You have no place getting all upset because the mixed bloods want to do what you didn’t have the courage to when the opportunity was handed to you on a platter.  Most of the Nemenhah may have white skin, but our Ancestors speak to us, and we are listening.  Anybody who thinks they have the right to tell them to shut up, well, they turned a deaf ear long ago.

Prepared and presented by Chief Cloudpiler

Honored Medicine Men and Women of the Nemenhah,

As you know, the Nemenhah Headquarters follows the person elected as Principle Medicine Chief.  It has been our honor as a family to constitute the Administrative Staff and New Member Committee since 2006.  We want to thank every Member of the Band for the honor and responsibility they have entrusted to us.  Over the past three years, there have been times when we have been tempted to return the Band to the sort of corporate administration it followed in previous years, but we have avoided that pitfall, and we feel good about that.  We have made sacrifices in order to keep the Band function at a grassroots level, and our lifestyle is austere in order to do that.  We think that is appropriate. 

Last year, when our rental in Weaubleau became unlivable, I presented a plan to use our twenty acres north of Stockton as the Headquarters for the Nemenhah Band as part of my Covenant Donation.  We made a call for help to all the Members of the Band who had an interest in participating with us in that Covenant.  Since that time, my family has considered the property not only our home, but also the Nemenhah Home and Headquarters.  I am pleased to be able to make this report to the General Assembly of our progress on this important, on-going project.

We found an opportunity to purchase a 24X40 School Module and move it onto the Headquarters Property near Stockton, MO.  With a generous gift of $2000.00 from Paul Dean and Native American Nutritionals, we were able to purchase the Module.  Over the course of two months, we received small donations from some two dozen or so Members of the Band, amounting to about $850.00.  With this Sacred Giveaway, we were able to get the building moved to and set up on blocks on the property.  Last month we were finally able to hook up the electrical and phone services.  We are hand-digging a well, but still have no running water, per se.  I have rigged up a temporary water system utilizing a 300 gallon tank donated by Hunts The Wind, Principle Stone Carrier of the Cedar Creek Lodge and Pipemaker for the Band, and we obtain clean water from a neighbor’s well.  Water is pumped to the kitchen sink with a used RV pump hooked up to a 12V battery that must be recharged every couple of days.  Phil Berg, Medicine Man, Cedar Creek Lodge, has donated the use of a 12V pump that will be used in the well. 

Special thanks should go to the following:

Peter Moscow, Irene Mosvold and Tod Dreisle, of the White Bear Lodge, Kentucky, for their donation.  With it, we were able to finish set-up and also purchase a 1985 Chev Pickup for a work vehicle.  I would also like to thank Gisela Hoffman, Principle Stone Carrier of the Peaceful Meadows Lodge, Colorado, for the help her Lodge has organized every month.  Cedar Creek Lodge has hosted weekly Healing Classes and donations from that class have helped keep gas in the tank and bread on the table.  If every Lodge of the Nemenhah would do the same as these have done, there would be no problem completing the Headquarters Projects in a timely manner.  

We want to express our deepest appreciation to all of you who helped us get our family, and the Band, under a roof again.  I cannot see how we could have done it without your generous support. 

On-Going Projects

1)      Module – The school modul we were able to buy has provided us with shelter.  We partitioned it into three bedrooms (one doubles as office), small open area, and a bathroom.  We intend to retrofit the walls with Straw/Clay to give us insulation and thermal mass, and then to apply a Lime Plaster for a White-washable skin.  We are utilizing a Sawdust Toilet System with a Humanure Composting Center, and we will continue with that design.  This removes any threat of contaminating our shallow well, garden, or permatculture projects with septic runoff.

2)      Storm Shelter –Severe thunderstorms and tornadoes are a big concern in this part of the country.  Last week lightning struck two trees closest to the house and three tornadoes have danced within ten miles of us in the last month.  We have laid the foundations and begun raising the Cob walls for our small Roundhouse which will serve as both storm shelter for the property, and it will be suitable for lodging for one person or couple.  This building is our training ground for the other Cob projects we have planned.  The foundation is a Stone on Rubble Trench.  The walls at the base are twenty inches of Clay/Sand/Straw Cob, tapering to fourteen inches at the eave.  The roof structure will be of oak beams and hickory rafters, harvested from the property or from nearby.  It will be finished with a living roof.  It will have one door and one small window with heavy oak storm shutters.

2)      Well – The well will be a thirty-five  foot, hand dug reservoir measuring four feet in diameter at the bottom.  We are at about twenty feet in depth right now, and the well has held a static water level at about ten feet in depth.  We expect the static level in the heat of Summer to be considerably further down the hole, so thrity-five feet is the target.  This will give us water storage in the well of around fifteen hundred gallons.  The water does not make up very quickly, however, so the added depth will be needed when the well comes into actual use.     When the digging is complete, three-foot culverts will be stacked inside the well, one atop the others, and three-inch limestone rock will be filled in between the culvert and the walls.  This will act as the casing for the well and first filter for the water.  The well will be capped with a monolithic concrete slab which will become the foundation for the well house. 

3)      Well House – The well house will be a round design, similar to the Storm Shelter, with a door and two windows in the south exposure.  There will be a living roof. The water will be pumped up into a holding tank on the roof of the well house.  Since the well location is the highest point on the property, this will provide gravity flow to all the structures.

4)      Three-Stage Water Filtration System – The water will flow out of the storage tank through a three-stage system comprised of crushed limestone, activated charcoal and, finally, a sand/crushed agate stage.

5)      Water Cistern – A cistern will be built of bottles and Cob, painted inside with epoxy.  This will give us added water storage capacity sufficient to supply all the other projects and buildings.

6)      Bungalow – The foundations have been started for a two-bedroom bungalow, with shared kitchen and bathroom.  This building will be a rectangle, Cob structure with a Straw/Clay insulated ceiling and metal roof. 

7)      Home – The foundations have been completed for a three-bedroom, two bath Roundhouse which will serve as the family home.  This home is being planned in three phases, each involving a small Roundhouse with independent square roofs.  When the three modules are complete, they will be joined with intervening rooms with their own roof structures.  The ceiling will be of Straw/Clay panels and the roof will be metal.  The walls will be twenty inches thick and the doors will be Oaken from the property.  Floors in all the Cob structures will be floated or formed adobe.

      Bathhouse – An outdoor bathroom facility is in planning.  This will be built of Post and Cob but will be open to the sky, with movable canvas covers.  There will be a Solar Water Heater for the Shower. 

9)      Power System – Wind and Solar systems are in planning to generate electricity for the Headquarters projects and operations.  We are also researching feasibility of Methane generation, as well as Downdraft Retort Gasification.  Our goal is to take the Headquarters completely off the grid.

10)    High Place Lodge – This is a very special Roundhouse building patterned after and built in methods similar to those employed by the Ancient Nemenhah (Mississippi Woodland and Anasazi Cultures).  It will comprise a central meeting room capable of seating fifty people (Great Council), two smaller rooms for offices, classrooms, or living quarters for caretaker, small kitchen, and Men’s and Women’s bathrooms.  The High Place will be used for Native American Church purposes, as well as for those Practicum Modules that must take place indoors.  When this building is complete, the Administrative Functions of the Band will be relocated to it.

11)    Pavilion – This will also be a Roundhouse, but without walls, and will be located next to the High Place Lodge.  The structure is post and beam with adobe floor and built to harmonize with the High Place Lodge.  It will be used for those meetings, assemblies, practicum, and other purposes suited to outdoor facilities.

12)    Cottage – The foundation trench has been dug for a two-bedroom cottage.  This building will be an old-fashioned Wattle and Daub structure, using rammed Straw/Clay for the walls themselves.  The ceiling will also be Straw/Clay panels and the roofing will be metal.

13)    Lasagna Gardening – Raised beds are in place and the first garden plantings are in.  Ceremonial and Healing Herbs, Tomatoes, Carrots, Potatoes, Onions, Melons, and Ceremonial Gourds are planted and growing well.

14)    Permaculture – There are many large Oaks on the property that provide an over-story for drip-line farming.  Berm and Swail systems will be constructed around each of the “Farmer Trees” and fruit and berry under-story plantings will be made on the berm.  The swail will be used to grow garden vegetables and medicinal herbs, such as Echinacea, Goldenseal, and Ginseng.  Drip-line cultivation provides as much as 1000 times more production than other agricultural methods, acre-for-acre, and it restores and rebuilds the Earth naturally.  When trees are used as “Farmers,” no fertilizer, pesticides or herbicides are necessary.  When the systems are in and mature, it could stop raining for many years and the gardens would still have plenty of water.

15)    Solar Greenhouse – We plan to build a Solar Greenhouse for winter production of food, and also to grow starts for the permaculture project.  The Amish in this area grow tomatoes the whole year round in their greenhouses and we hope to follow their example.

16)    Pond – One of our long-term projects is to build a one-acre, runoff pond for the production of fish and of the Medcinal Herbs that only grow in or around wetlands. 

17)     Neighbor’s Projects – Several of our neighbors are Members of the Cedar Creek Lodge.  One couple have a property immediately adjacent to the Headquarters.  They are planning to construct cottages for when lodging is needed for Practica and Great Council Gatherings.

Schedule

Obviously, there is no set schedule for the completion of these projects.  Our hope is to have things in a finished enough state to be able to offer Practica from this property within two years time.  In the meantime, a video record is being kept for each of the projects and you may look for articles in the Sacred Ways E-zine (www.sacred-ways.info) on each of the projects.  We recommend Sacred Ways as a means whereby the widely separated Members of the Band may keep in touch with what is going on in the Nemenhah Community.

Donations Needed

My family and I have dedicated or time and efforts to Mentoring the Medicine Men and Women of the Band, and to creating a Headquarters for the Band that represents what we stand for and believe in.  I’ve made it part of my Covenant Donation.  If you are unclear on what I mean by that, you might go back to the website (www.nemenhah.org) and read over the Constitution again.

The Nemenhah Band needs a credible home.  The Headquarters we have envisioned will be that home and will give the Band a positive image to the world.  Recent events have brought the Band into the spotlight and we have been substantially damaged by our lack of visible presence.  You can help us create credibility by generously donating to the completion of the Headquarters Project.

Absolute Needs

Contract on Land - $500.00 monthly.   This is an absolute must!  This is the first property that constitutes “Defined Territory” of our Indigenous Group.  We have a Permanent Population, Government, and the ability to enter into Relations with Other Nations.  We lack only Defined Territory to be able to declare as an Indigenous People.  We cannot make any progress if we face the specter of losing the property every month.  We are looking for 100 people who will dedicate their Covenant Donation to helping us keep the property.  If only 100 of you would send $5.00 every month, that stress would simply go away.  We have discovered that land does not have to be paid for to become “Identified Territory”, when we have a commitment from 100 Members, we will file our Declaration with the United Nations.  $5.00 per month is less than the cost of a movie in most states.  We are hoping that 100 of you will dedicate at least that much of your abundance to assist us in providing this important step for the Band.

Other Donations – Because it is our goal to construct the projects with materials from the property itself wherever possible, and with our own sweat and labor, they will get finished by and by.  We are looking for 100 more people who will dedicate their Covenant Donation to helping us complete the projects outlined above.  Again, if only100 people would send $5.00 every month, every one of these projects would be better funded.

It is the nature of the Sacred Giveaway that those who have much, give much.  Those who have little, only give a little.  Those who have nothing are not prevented obtaining the blessings of the Band just because they are poor.  It is because of the generosity of those who do have that we may claim to Have All Things In Common.  All My Relations!  If you are among the fortunate who are not suffering under the recent economic disturbances, we need you to be generous, so that we can carry this program on.  $5.00 dollars per month is a very low amount and we do not feel that we are placing a heavy burden upon our Members in asking it.  However, if you have been blessed with abundance, it would be honorable to dedicate as much as you can, and as much as you feel is appropriate to your circumstances.

This concludes the 2009 report on the progress of the Nemenhah Headquarters Building Project.  May you be blessed as you dedicate yourselves to this important movement.

It is the official policy of the Nemenhah Band and Native American
Traditional Organization to sustain and support the decisions of our members
with regard to the use of or the choosing of natural medicine and natural
medicine modalities. We believe these are gifts of the Spirit. In that we
fully sustain and support Colleen and Danny Hauser in their decision to seek
alternative modalities in treating cancer. Having said that we also must say
that it is not the policy of the band or anywhere in our belief system to
disregard an order from the judge and abscond with a young person that has
been placed in the custody of the court, this is a capital crime and this is
not the way to do it. Our counsel and our plea to Colleen is to come home.
The judge has said he would cancel the warrant for your arrest. There are
better ways to handle this, come home, bring that boy home.

Phillip R. (Cloudpiler) Landis,
Elected Principal Medicine Chief

Chief Cloudpiler

It is my honor to announce that the Nemenhah Band is in agreement in principle with Judge Zvenia regarding the creation of a new Corporation to be headed and administrated by him and his team, to handle the certification of the Sacraments of the Nemenhah and their Manufacturers.  This new corporation will act as liaison between the Band (which is itself not a corporate entity), and Businesses and Corporations which desire certification of their products.  The corporation will be officially recognized and will have sole license from the Nemenhah Band to perform this function for us.  It will be administrated by competent business and legal people and will report to the Great Council yearly.

This is an important development, as it draws a clear distinction between the Nemenhah Program, which is the EPMC’s offering to individual Medicine Men and Women of good intention, and those functions which must have to do with corporations.  The Nemenhah Band has no assets or property.  This makes reporting of yearly activity much less complicated than we were originally led to believe.  Accordingly, that side of the Nemenhah has been simplified, much to my satisfaction. 

On the other hand, certification of products as Nemenhah Sacraments is much more complicated and requires knowledge and expertise in corporate law and procedure.  We have at our disposal the considerable talent, education and experience of Judge Zvenia and I was very pleased when he agreed to take it on.  He has chosen Lisa Black to be a Key Member of his team, and that gives me even more confidence in the success of the program.  

It is the responsibility of every member of the Nemenhah to inform their favorite manufacturers of this opportunity to find a home within the Nemenhah Safety Net.  If you want your companies to survive what is coming up, please realize your duty and assist the Judge and Lisa in creating a compendium of Sacraments.  You will be blessed, and you will bless every member in so doing.

Chief Cloudpiler

Non-Commerce System

The Nemenhah Band and Native American Traditional Organization (Oklevueha Native American Church of Sanpete) was formed, not by incorporation, which is the method utilized in other state laws to form a church, but rather by declaration, as is also provided in Utah State Law.  As such, it is not a commerce or fee-based association or club. It is a Native American Church and Indigenous Group with a Permanent Membership which supports the Band and its official programs through generous offerings and donations at various levels of its organization.  This is in accordance with the ancient Council System and Tradition of Sacred Giveaway.  Such donations are freely given and are not refundable, and they define the important principle of “Stewardship.” 

These “tithes” are accounted for and administered in different ways, according to the purpose for which they are given.  Where the offering is given to an individual Medicine Man or Woman, the recipient is the Steward of the Tithe and is accountable to the giver only.  Where the offering is given to a Lodge, Community, General or Great Council, or authorized program, the “Steward” of the Tithe or Offering is responsible to the Band (who is actually the giver in this connection) for the proper use of the bequest.  It is considered at best in very bad taste, and at worst dishonorable, to demand accountability where it is not appropriate. 

The Councils of the Band, and its leaders may, from time to time, recognize and approve for the use of Band Members products or services provided by other agencies or corporations.  These are Band Affiliates and are not to be confused with the Band itself.  For example, when a Nemenhah Band Member expresses an interest in the Peyote Ceremony, they are referred to the Oklevueha / Sioux Nation Native American Church.  The Band “recognizes and approves” the activity and the agency, but is not liable for it, being a separate, independent entity. 

The Band, also for example, may ask for the formation of a separate Corporation whose function would be to offer Certification for Nemenhah Sacraments.  This Affiliate may act in authority in this regard and remain a separate corporation with its own bylaws and so forth.  The Band maintains its autonomy but enjoys the relationship of other agencies.

The following are brief explanations of the Financial Stewardships within the Nemenhah Band:

• Offerings to Medicine Men and Women

Each Medicine Man or Woman of the Nemenhah offer their “Medicine” to the sufferer and gratefully receive in return the freely given offering of the sufferer.  He or she is authorized to make suggestions as to the nature or amount of the offerings.  By the same token, the sufferer remains free to give in accordance with the suggestion, or to make other arrangements more in keeping with their individual circumstances.  If the Medicine Man or Woman finds honor in these other arrangements, there can be no fault in them.

The Sufferer is not “purchasing a product” from the Medicine Man or Woman.  In consideration for the “Spirit” and “Medicine” offered by the Minister, the sufferer makes a free-will offering, in accordance with the Principle of Sacred Giveaway.  This is a sacred ceremony of the Nemenhah. 

For example, a sufferer may come to a Nemenhah Medicine Man whose particular medicine is Itsipi-Im, which is a type of body work which takes place within the Sweatlodge Ceremony of the Band.  He/she brings an offering to the Medicine Person and describes the problem that he/she desires to overcome through the ceremony.  The Itsipi Minister gives specific instructions to the sufferer and arranges the ceremony, or a series of ceremonies.  After the ceremonies, the sufferer decides what offering is appropriate and gives it to the Itsipi Minister.  Even though the Itsipi-Im is performed by a Nemenhah Minister, and even possibly in an Itsipi Lodge built by members of an organized Lodge or Community of the Nemenhah, the offerings remain private and personal, and are nobody’s business but the people involved. 

All offerings are not refundable and the Medicine Man may not be required to “open his or her books” to the public eye.  If the services of the Medicine Man or Woman are not satisfactory to the sufferer, the right thing to do is to stop requesting their services and find another source.  In this ancient, tried and tested way, Medicine Men and Women who had no good “Medicine” didn’t last very long.

On the other hand, a Band Member may wish to contribute to the building of a Meeting Hall for the Lodge or Community Council, or to support the expenses of such a Sacred Space.  This offering is made to the Principle Stone Carrier of the Lodge or the Talking Feather of the Community Council.  These become Lodge or Community funds and are accounted as such.  If the Lodge or Community Members ask for a report of the use of such funds, the leaders are obligated to comply as part of their Stewardship.

• The Nemenhah Core Curriculum

The Nemenhah Program NAC is the official Nemenhah Band Seminary for the Training of Nemenhah Medicine Men and Women in the Sacred Sahaptan Healing Way and provides the Nemenhah Medicine Men and Women with a Core Curriculum in Ceremonial Healing.  Although the Band honors the training one might receive from other Tribal Medicine Ways and under the tutelage of other Medicine People, the only way in which a person may progress in the Sacred Sahaptan Healing Way of the Nemenhah People is through its own Seminary.  In addition to this, through its affiliations, the EPMC makes qualified Naturopathic and other Natural Healing curricula available to the Members of the Nemenhah Band, such as through the its affiliation and official recognition of Trinity School of Natural Healing. 

The Nemenhah Core Curriculum is the creation of Phillip R. (Cloudpiler) Landis, Elected Principle Medicine Chief of the Band.  It constitutes his personal “Medicine,” and is actually offered to the whole world absolutely free of charge.  Any person may download Chief Cloudpiler’s offering from the internet without cost. 

However, Membership in Cloudpiler’s Family through the ancient, tradition of “Spiritual Adoption,” known by some tribes as the “Making of Family,” and registry as a Nemenhah Medicine Man or Woman / Traditional Spiritual Leader of the Sacred Sahaptan Healing Way, associated with the Oklevueha Native American Church of Sanpete, as well as personal mentoring from Road Ministers under his direction, or even from the Chief himself, is also his “Medicine” and requires that a personal request is made which must be accompanied by an offering. 

The suggested offering to accompany a request for Spiritual Adoption is $250.00.  Once approved, the member is asked to prayerfully examine their own financial stewardship and make regular offerings as they see fit to support Chief Cloudpiler and his family.

Request for Spiritual Adoption may only be made to the Elected Principle Medicine Chief of the Band.  No other member of the Band may offer Spiritual Adoption.  Therefore, the offering, which must accompany such a request, in order to make it valid, may only go to the EPMC.  The demands the organization makes upon the EPMC are so great, and the responsibility so heavy, that he/she is unable to dedicate the time necessary to execute their duty without the support of the Band.  This offering is part of the Covenant made between each individual and the EPMC in the Making of Family.  It is not a covenant made with the Band, such as the Covenant Donation associated with membership in a Community, but rather, it is a covenant made with the EPMC.

This is a Function-Specific Offering which is unlike other offerings and donations that may be made to the Band.  Because this particular offering is made directly to the EPMC, stewardship of it remains with the Chief and may not be transferred or assigned to another.  Reporting of the use of these funds is made when the new member receives notice by camera (Wall Certificate, Letter of Commission, and/or Wallet Card) that their request has been approved and that they are Spiritually Adopted into the Band and when their name is added to the Band Long Count at the Annual Great Council of the Band.  The present EPMC reports these offerings on his IRS Tax Return as “gifts.”   Since reporting is automatic and complete, no other reporting for these Tithes is necessary.

• Lodge Offerings

When a Lodge of the Nemenhah desires programs other than the Nemenhah Program NAC, Inc., the Constitution of the Band authorizes the Principle Stone Carrier (PSC) of the Lodge to solicit offerings from the Lodge Members to pay for the cost of such additional programs.  Donations are made to the PSC for these projects.  The PSC is the Steward of these Sacred Funds (Tithes) and manages the funds utilizing standard banking and accounting practices in its management.  The PSC is authorized to assign the bookkeeping and reporting functions to a clerk or a committee of clerks.

The PSC is authorized to open a bank account (if the Lodge deems one needful), and the PSC makes year-end reports to the Members of the Lodge.  If the Members deem it necessary, reports may be made quarterly as well.

Lodge Tithing Funds are to be used for Lodge purposes only.  Persons found to have knowingly misdirected or misused Lodge funds are brought before the General Council and may be removed from office and asked to make restitution.  If they refuse, the Council is empowered to ask Judge Zvenia, in his capacity as the Nemenhah Chief of Law, to bring civil or even criminal action against them.

• Community Offerings

When a Community of the Nemenhah desires programs other than the Nemenhah Program NAC, Inc., and those offered by the individual Lodges of the Nemenhah, the Constitution of the Band authorizes the Talking Feather of the Community Council to solicit offerings from the Community Members to pay for the cost of such additional programs.  Donations are made to the Talking Feather for these projects.  The Talking Feather is the Steward of these Sacred Funds (Tithes) and manages the funds utilizing standard banking and accounting practices in its management.  The Talking Feather is authorized to assign the bookkeeping and reporting functions to a clerk or a committee of clerks. 

The Talking Feather is authorized to open a bank account (if the Community Council deems one needful), and the Talking Feather makes year-end reports to the Members of the Lodge.  If the Members deem it necessary, reports may be made quarterly as well.

Lodge Tithing Funds are to be used for Lodge purposes only.  Persons found to have knowingly misdirected or misused Lodge funds are brought before the General Council and may be removed from office and asked to make restitution.  If they refuse, the Council is empowered to ask Judge Zvenia, in his capacity as the Nemenhah Chief of Law, to bring civil or even criminal action against them.

• General Council Appropriations

When a General Council reports to the Communities and Lodges of the Nemenhah that  programs other than the Nemenhah Program NAC, Inc. and those offered by the individual Lodges and Communities of the Nemenhah are to be desired, and the General Assembly agrees with the Council, the Constitution of the Band authorizes the Talking Feather of the General Council to solicit offerings from the Community Councils to pay for the cost of such additional programs.  Donations are made to the Talking Feather of the Communities for these projects who, in tern, remands the funds up to the Talking Feather of the General Council.  The Talking Feather is the Steward of these Sacred Funds (Tithes) and manages the funds utilizing standard banking and accounting practices in its management.  The Talking Feather is authorized to assign the bookkeeping and reporting functions to a clerk or a committee of clerks. 

The Talking Feather is authorized to open a bank account (if the General Council  deems one needful), and the Talking Feather makes year-end reports to the General Council.   The Delegates of the General Council transmit these reports to the Talking Feather of the Community Councils and the Principle Stone Carriers of the Lodges.  If the Members deem it necessary, reports may be made quarterly as well.

General Council Appropriation Funds are to be used for General Council purposes only.  Persons found to have knowingly misdirected or misused these funds are brought before the General Council and may be removed from office and asked to make restitution.  If they refuse, the Council is empowered to ask Judge Zvenia, in his capacity as the Nemenhah Chief of Law, to bring civil or even criminal action against them. 

• Great Council Appropriations

When a Great Council reports to the General Councils and the General Assemblies of the Nemenhah that programs other than the Nemenhah Program NAC, Inc. and those offered by the individual Lodges and Communities of the Nemenhah, and the General Councils, are to be desired, and the General Assembly agrees with the Council, the Constitution of the Band authorizes the Talking Feather of the Great Council, who is by definition the Elected Principle Medicine Chief of the Band, to solicit offerings from the General Councils to pay for the cost of such additional programs.  Donations are made to the Talking Feather of the Communities for these projects who, in tern, remands the funds up to the EPMC.

The EPMC is the Steward of these Sacred Funds (Tithes) and manages the funds utilizing standard banking and accounting practices in its management.  The EPMC is authorized to assign the bookkeeping and reporting functions to a clerk or a committee of clerks.

The EPMC is authorized to open a bank account (if the Great Council deems one needful), and the EPMC sees to it that year-end reports are made to the Great Council.  The Delegates of the Great Council transmit these reports to the Talking Feather of the Community Councils and the Principle Stone Carriers of the Lodges.  If the Members deem it necessary, reports may be made quarterly as well.

Great Council Appropriation Funds are to be used for General Council purposes only.  Persons found to have knowingly misdirected or misused these funds are brought before the Great Council and may be removed from office and asked to make restitution.  If they refuse, the Council is empowered to ask Judge Zvenia, in his capacity as the Nemenhah Chief of Law, to bring civil or even criminal action against them.  Even if the offending party is the EPMC, the Great Council is empowered to call for the removal of the EPMC and of a General Council of Mothers to elect a new EPMC.  The newly elected EPMC may then ask that  civil or criminal action be brought against the offender.

Departure From Corporate Model

Anyone versed in Modern Corporate Doctrine may be disconcerted by the departure the Nemenhah have taken from the “Business Status Quo.”  We cannot make any apology for this, and do not.  It is widely held in Native American philosophy that the Status Quo that most MBAs would consider necessary to obtain “credibility” in the modern world of high finance, is actually the reason that world is so screwed up! 

Smoholla, a late nineteenth century Sahaptan Medicine Man and Prophet whom many of the Nemenhah (including Chief Cloudpiler) claim as their own Relation, taught that the White Man’s Ways would bring about a complete turning upside down of things and that the Great Spirit would bring out of the dust a Remnant of the Nemenhah that would remember old ways and put the world on a Healing Path again.  He tried to restore the Seven Drums Ceremony in order to teach these principles and to keep them in  the remembrance of the people.

Wovoka, a late nineteenth, early twentieth century Paiute Prophet who was a student of Smoholla, taught much the same thing – that the White Man’s ways would corrupt everything about the Earth and that it would eventually swallow up the White Men and their ways and the “Indians” would resurrect and the Earth would be healed.

We live in strange times.  Who would have dreamed that Alan Greenspan would sit in front of a Congressional Committee and complain that nobody could have foreseen the disaster that just recently “turned the whole financial world upside down.”  It was as if the financial world was swallowed up by the weight of its own greed and dishonesty.  Well, Smoholla and Wovaka did!  And so did countless others.

To Natural Healers, I am speaking a similar message.  We have traded our traditions, our cultural heritage, the very Spirit of our discipline, in order to be acceptable to the “modern, pseudo-scientific, medical community.”  We have played the credibility game for three decades, and we have lost.  More and more, we see our freedom being “swallowed up.”  This imagery is very familiar to us.

Judge Zvenia puts it so succinctly when he asks the question, “When did Naturopathy become Naturopathic Medicine?  When did natural healing become an IC Medcine?”  What did we trade for “credibility?” 

This sounds very parallel to the message of Smoholla and Wovoka, and countless other “prophets” of the Ghost Dance and Dreamer Religions of the nineteenth century.  Their world was all about the Land.  Ours is all about Healing.  The message is still nearly identical.  The freedom to choose natural medicine is getting buried by the mountains built by the Allopathic Eucharist and the High Priests, as well as the Inquisitors, of this monolithic religion.  It may well be that in the very near future the only people who will enjoy any freedom at all to practice traditional natural medicine will be those whose traditions rise up in them like a memory out of the dust.   Smoholla and Wovoka!  We hear you!

We are not so concerned that our system does not convey to our Councils the “credibility” of defunct banks and ruined investors.  We believe our system is the best thing for the Nemenhah in these times.  By the Council System, we believe we can restore the Sacred in Natural Healing, and maybe, we can even have an effect on Culture as well.  Out of the dust, the Old Ways are emerging.

We Walk In A Sacred Manner, We Talk In A Sacred Manner.

Chief Cloudpiler

I hope that it hasn’t gone unnoticed that the Great Council made changes to the Constitution which tend to bring the document into harmony with the recent “UN Declaration on Indigenous People.”  The Constitution was always what is considered a “Self-Determinative” document, in that we declared our own existence.  But the reason for that had nothing really to do with the UN Declaration per se.  You see, the UN has been working on a Draft Declaration for the better part of three decades and it didn’t look to any of us in the spring of 2003 that they were getting any closer to actually taking a stand.  The Constitution was Self-Determinative because that’s one of the ways one forms a new church in the State of Utah, our state of origin.

That’s right.  In Utah, a church is either formed by Incorporation or by Declaration!  When a church forms by incorporation, its members are essentially begging the State to “contractually” allow the existence of the new entity and give permission for it to operate within the commerce system already in place.  We didn’t feel inclined to follow in the worn out footprints of the Corporate Model and wanted to emerge out of the popular methods that we felt were part of the problem with the world.  So, we opted to form the Band by Declaration instead.  This method has not been used for well over a hundred years but remains to this day just as valid and effective as it was when the State Constitution was written.  Now, as things come around, it appears that we were speaking and acting in just the manner that the UN has identified as the hallmark of Indigenous Peoples and Groups.

As a Native American Traditional Organization and Church, duly recognized by other “Tribes, Bands, and/or Traditional Organization,” to quote the Law of the Land, we obtained a level of safety net which is unparalleled in the Natural Healing world.  Because our Natural Healing constitutes part of our Bone Fide Native American Religious Ceremony, it cannot be regulated without the regulating agency exposing itself to the onus of “Extinguishment.”  That ugly term is really only found in International Law and it is synonymous with “Cultural Genocide,” “Ethnicide” and “Ethnic Cleansing.”  Frankly, I would find it surprising indeed if any City, County, State or Federal Agency wants to open that sort of Pandora’s Box.  International Law does not dictate Domestic Law, but it does “inform” it, and that is why the High Court has decided in our favor.  Because of our status as Nemenhah Medicine People, we can get on with the work of relieving suffering.  

As an Indigenous Group, under the definition of the new UN Declaration on Indigenous People, we possess yet another level of validity.  To interfere with our right to practice our Native American Religion would be tantamount to an attempt to extinguish us as a Native American Traditional Organization and Church.  That sort of Treaty Breach would expose the regulating agency to International Law and the Country to the censure of the Global Community.  In that regard, we are International Citizens and our culture belongs to the People of the World.  To extinguish it would be to make injury upon all People everywhere, at once.   That is what makes it so important that our Constitution was originally, and remains a Self-Determinative Declaration of Existence and Belief.

Chief Cloudpiler

Many people who have had something to do with this Tribal Way or that Tribal Way have heard something about “Mother’s Councils” that function differently than the way of the Nemenhah Band.  For example, the “Clan Mothers” of the Navajo are legislative, electoral and judicial.  The Mother’s Council in many of the Northeastern Tribes are legislative and electoral, but not judicial.  Yet other Tribes do not recognize their women in any way.  Because there is no uniformity among the hundreds of Tribes, Bands and Traditional Organizations, some have become confused as to the Nemenhah Way.  I hope to be able to clarify things in this blog.

The Nemenhah Band came into being because of a Mother’s Council that requested the writing of a Constitution for the Band.  This was prior to the formation of any of the Lodges of the Nemenhah.  Indeed, there was no Nemenhah Band at all.  They asked me to assist in the writing of a formative document and then they sat and read out and ratified a finished Constitution.  This was the first Mother’s Council of the Nemenhah and their action was monumental, at least as far as we are concerned.  The Constitution which they ratified is a Self-Declarative Document that outlines who we are and what we want to accomplish, and in it the function of the Mother’s Council is clearly outlined.

In some Tribal Ways, the Mother’s Council is legislative.  In others it is entirely administrative.  In still others, it is judicial in nature.  In the Nemenhah Band, the Mother’s Council represents none of these things.  It is what is known as a “Nominative” Council, organized with one intention only, and that is to nominate the members of the Community Council.  It cannot be said to have electoral power, because the Mother’s Council makes no election – that function is taken up by the General Assembly of the Lodge.  In this, the Nemenhah Band differs from many other Native American Spiritual Orientations, and we think that’s O.K.

There are two, basic organizational structures within the Band.  There is first the Lodge structure.  The Lodge is the way that groups of Nemenhah initiate interaction with one another.  The lone Medicine People gather together into Nemenhah Lodges to assist one another in completing the Core Curriculum.  The Lodges also begin to identify and carry out those projects individual to the groups themselves.  Now, as these Lodges learn to work together in the Council System, they will invariably grow in numbers and their activities will become varied and fruitful.  Some create “Societies” within the Lodges to carry out specific purposes.  These act as committees with specific guidelines.  

At a certain point, the General Assembly (all the Members) of a Lodge decides they want to form an Autonomous Community of the Nemenhah.  This requires the participation of all the women in a Lodge who wish to participate.  They are called upon to convene a “Mother’s Council” whose only function is to nominate the Community Council.  They take all the names of the Lodge Members and, following the promptings of the Spirit, they choose thirteen women and men (preferably a combination of both) to be invited to receive the nomination as members of this important Council.  If the nominees accept the nomination, the names are then presented before the General Assembly of the Lodge for a sustaining vote.

Now, while they are deliberating over who might be nominated as Council Members, the Mother’s Council must act in Consensus.  That means that if twelve names are chosen in consensus, but the thirteenth name does not reach consensus, the Mothers must start over again until a body of thirteen members is obtained.  Since every member has the option of turning down a nomination, if any of them do, the Mother’s must continue deliberating until a full body of thirteen is achieved.  Then the matter must go to the General Assembly.  For the General Assemblies, majority constitutes a consensus.  When the Community Council Members take their positions, the Mother’s Council adjourns.  

It is very important for our members to understand that our Mother’s Councils do not function in the same manner as they do in other Tribes, Bands and Traditional Organizations.  We need to exercise caution that our discourse concerning this important function does not cause confusion and the only way to do that is to be informed.

There are a number of Councils in the Nemenhah Band, and each has it distinct function.  They are:

• The Mother’s Council  – Nominative

• The Lodge Council – Administrative

• The Community Council – Administrative

• The Peli Council – Administrative and Advisory

• The General Councils – Legislative and Administrative

• The Great Council – Legislative

• The General Assembly – Electoral

It is important that we understand our position in these Councils.  Each member of the Nemenhah has access to every Council, either as a sitting Council Member, as a Delegate, or as a Member of the General Assembly.  There are no “Secret Councils.”

It is also the custom of the Nemenhah Band to change the Councils from time to time.  This allows all the members to have leadership opportunities.

Chief Cloudpiler

I’ve been asked many times, “How does the Band handle its money?”  This question seems most important to the folks who have large networks of people whom they could introduce to the Band Safety Net but are reluctant to do so until they are clear about how the Band operates.  I hope that I will be able in this blog to explain the way the Band functions in that regard, and that my explanation will be of use to you all. 

All Offerings and Donations made to the various officials of the Band are part of what the Band Constitution identifies as the “Covenant Donation.”  They are not to be considered “dues” or “fees” of any kind.  It needs to be abundantly clear to our membership that the Nemenhah Program is a Seminary of the Band and not a “club” or “fraternity.”  We do not, in fact we cannot, operate in the “Corporate” paradigm that is pervasive in modern society.  We are seeking a better way, one that does not create division and one that cannot be regulated as “Commerce.”

Everyone who has requested Spiritual Adoption does so of the Principle Medicine Chief.  A suggested donation of $250.00 is asked of the individual in offering.  The individual is making a specific offering to the EPMC, in this case myself, in order to be considered for adoption into the Spiritual Family of the Chief and to begin a mentoring process directed by him/her.  Because the Spiritual Adoption and enrollment in the Core Curriculum of the Nemenhah Seminary are the specific duty of the EPMC, the applicant makes his or her offering for these services directly to him/her and not to any of the Societies, Lodges, Communities, General Councils, or Great Council.  

The EPMC has complete stewardship over this offering and is entrusted to steward it well.  Because the suggested amount is small, only $250.00 with the original application, and then whatever small amount the New Member deems appropriate to their circumstances, the majority of these funds have gone toward the upkeep of the EPMC and his family.  To date, they have sacrificed much, and indeed, they continue to live austerely in order to feel that they are not wasting the offerings of the members.  Notwithstanding, there has always been enough, and for the family of Cloudpiler, enough is abundance and we live in thanksgiving.  There have been those, from time to time, who feel that these funds ought to go into a separate account and that the EPMC should receive a salary out of it.  That may become appropriate at some point.  However, while the funds are sparing and the offerings sporadic, we prefer the Stewardship Method of managing consecrated offerings, over the Corporate Method of controlling the flow of money.  

Now, the Societies, Lodges, Communities, General Councils, and Great Council may, sometimes on an ongoing basis and sometimes only from time to time, have projects that they wish to fund.  These special functions and projects are the stewardship and responsibility not of the EPMC, but of the Principle Stone Carrier of the Society or Lodge, or the elected Talking Feather of the Community, General or Great Councils.  The EPMC will never see these funds.  Offerings for such projects are made directly to those individuals and stewardship of those funds is a sacred trust freely given by the members to their Elected Officials.  They are the “Deacons,” so to speak, of the Church and they are responsible to the Members to properly account for their use of the Offering Funds.

When the Members want a program or function, when they request ceremony for example, it is customary to make an offering to the person they wish to engage in order to obtain the program.  In the Lodge, for example, when an Itsipi Ceremony is wanted, the Member who wishes it contacts the Itsipi Leader and makes the request with an offering.  The Itsipi Leader then instructs the person in the things that must be done in order to prepare for Ceremony.  He/She meets in council with the Unipi Leader to plan time and place for the Ceremony and the Unipi Leader sees to it that the appropriate people are contacted in connection with it.  Then when the Ceremony actually takes place, those who come to participate also make an offering to the Itsipi Leader.  In all this, it is the duty of the Itsipi Leader to steward these donations, seeing to it that appropriate offerings are made to those who have been asked to perform and officiate over the Ceremony, and that consideration is given to those who have contributed such things as place, firewood, food, etc.

The Stewards of the Covenant Donation are empowered by the Band to make offerings from out of the Covenant Donation to those who sacrifice their time and resources to further the program of the Nemenhah Band.  This is done on an individual basis.  The EPMC, for example, may make an offering of a portion of the Offering for Spiritual Adoption to individuals who have dedicated themselves to introducing many people to the Band.  Likewise, when the EPMC sees hunger or nakedness, funds from out of his/her stewardship may be sent to assist the needy without having to obtain the approval of any Council.  The same technically applies to the surplus funds of any of the Band Auxiliaries.  This is appropriate use of the sacred trust given by the membership.

When abuses are suspected, the matter is taken up within the framework of the appropriate Councils.  In the Societies and Lodges, abuses are reported to the EPMC and a Council is convened to hear the matter.  In the Communities, General and Great Councils, abuses are reported to the Talking Feather and Council is convened to hear the matter.  The Councils hear all sides from all parties and then publish what the Constitution calls “Counsels.”  These may be merely instructive, or they may be disciplinary.  Either way, the Counsels are final.

So, this is the manner in which the Nemenhah Band handles its funds.  Because they are all donations and offerings, the moneys that transfer from the members to the Auxiliaries of the Band cannot, and ought not to be considered “Commerce.”  Because of this, the members exercise themselves in developing self-control.  Money is not the governing principle in our chosen culture.  When abuses are suspected, they study the matter most carefully before raising complaint or alarm, if only because they are aware that rules of commerce do not apply and that the outcome could be very severe for the abuser.  This is fitting.  We have been led by our institutions to become litigious as a cultural norm.  This is one of our swords that we are trying to beat into plowshares.