Sacred Land Blog
As we finally close in on completion of our four-film Standing on Sacred Ground series, I find myself asking: Why didn’t I realize that finishing four films is at least four times harder than finishing one film? This is HARD!
I’m back in the editing room in Berkeley after traveling to Toronto to record Graham Greene’s final narration for Episodes Three and Four. Graham has a great voice and he is really into our stories. While I will miss Peter Coyote, we agreed that our eight indigenous rights struggles would be better told — or more appropriately told — by an indigenous insider. Graham is Oneida from Canada, and he really gets it.
Our D.C. sneak preview screenings in March were a great success. On Saturday night we packed a small theater for Episode One, Pilgrims and Tourists in the Pastures of Heaven, on the Altai of Russia and Winnemem Wintu of northern California. On Sunday afternoon, for Profit and Loss, on Papua New Guinea and the tar sands of Canada, we had a great crowd in the massive Smithsonian Museum of Natural History’s Baird Auditorium. In the intense Q&A discussion that followed the screening I realized how desperate people are for solutions, as many demanded an answer to the same question: “What are we going to do about the fact that corporations control governments?” I’m working on that answer!
The world premiere of the series will be June 22 in the Karakol Valley in the Altai Republic of Russia, in southern Siberia, where shamans will gather for a summer solstice fire ceremony. My family is coming along and accompanying northern California Winnemem Chief Caleen Sisk, who has received a grant to travel with us for a cultural exchange to participate in four screenings of the Altai/Winnemem segment.
After returning from Altai, we should be done with all four films in July and we have started planning a series of premiere events in September and October, so stay tuned and please plan to join us for our rolling out party, where we will give birth to Standing on Sacred Ground!
President Obama has sent a clear message to the environmental community: ‘I need to hear from you loud and clear and often.’ The economic and political pressure on the president to approve the Keystone XL pipeline is enormous. Recent rallies in Washington, D.C. were a great start, but a sustained outcry is imperative if Obama is going to make the courageous decision to deny the permit for the $7 billion pipeline, which would carry 830,000 barrels per day of tar sands oil to Texas refineries, mostly for export.
In the second hour of our new Standing on Sacred Ground series, Profit and Loss, we devote a half hour to the cultural and environmental impacts of oil sands extraction in Alberta. The debate about the Keystone XL pipeline has understandably focused on inflated job projections, the likelihood of spills, threats to the Ogallala Aquifer, destruction of farmland and release of greenhouse gases. However, the best argument against the pipeline is the moral argument: tar sands is causing cancer death in native communities and fish deformities through massive contamination of water and air in territory protected by treaty with numerous First Nations of Canada. This is unethical oil as well as dirty oil.
The United States is already importing 1.3 million barrels of tar sands oil every day and refining that for your car. Killing Keystone XL will not stop the tar sands, though it may slow industry plans to triple production by 2025. Another controversial proposed pipeline, the Enbridge Northern Gateway, would carry the same corrosive crude oil to Canada’s British Columbia coast for export to China. First Nations are fighting that pipeline with equal vigor as the Keystone XL. This is a big, complex fight, and it will need to be sustained.
You can weigh in on the State Department Draft Supplementary Environmental Impact Statement. Comments are due by midnight on April 22. Also, please send a copy of your comments to President Obama. If he does not hear a loud, steady cry of opposition, he will not have the political backing to deny the permit for Keystone XL. This is your chance to make a difference!
Please send your comments to firstname.lastname@example.org.
For more information on the U.S. government position: U.S. State Department’s Keystone XL page.
Click on the links below for more information:
After joining a 500-year-long struggle, inspired every step of the way by the deep commitment of so many determined allies, it’s nice to watch the wheel of history turn — ever so slowly.
For the last 15 years, the Sacred Land Film Project has worked to improve U.S. government recognition and protection of Native American sacred places. In December 2012, this long-term struggle moved a giant step forward, when four Cabinet secretaries signed a Memorandum of Understanding to collaborate on improving sacred site policies over the next five years. The Departments of Defense, Interior, Agriculture and Energy agreed to consult with tribes, create training programs for federal employees, launch a new website and establish management practices regarding sacred sites on federal land.
In a statement, Tom Vilsack, who directs the U.S. Forest Service, said: “The President is insistent that these sacred sites be protected and preserved: treated with dignity and respect. That is also my commitment as Secretary of the U.S. Department of Agriculture. I know my fellow Secretaries share in this commitment. We understand the importance of these sites and will do our best to make sure they are protected and respected.”
In March 2002, with the Pentagon still damaged from the 9-11 jetliner crash, I made my way inside the damaged fortress with Hopi elder Vernon Masayesva and Winnemem Chief Caleen Sisk, to screen In the Light of Reverence for Defense Department officials. We had learned that military bases around the U.S. contain dozens of Native American sacred sites, and native people who were working inside the Pentagon wanted to educate the top brass about a little discussed subject. Uniformed officers were scurrying around the halls with huge briefing notebooks as they continued bombing Afghanistan, and we showed the film to a good-sized audience, with lots of interesting questions. On the walls of the room there were military aircraft of every vintage painted in living color…sacred sites in the crosshairs.
To see Leon Panetta’s signature on this document is amazing. Check it out.
We were shocked to learn that SLFP colleague Rogelio Mejia narrowly escaped death three months ago. Mejia, a leader of the northern Colombian Arhuaco tribe, survived an attack that riddled his car with 40 bullets. Such an act of violence committed against the Arhuaco people is not uncommon. Colombian guerilla groups — and the government itself — perpetuate murder and continue to deny justice to the Arhuaco.
The Arhuaco are the indigenous inhabitants of the Sierra Nevada mountains of northern Colombia, comprising a peaceful, agrarian community. They believe in sustaining their sacred land and consider themselves the protectors of the Sierra Nevada de Santa Marta, a place they believe to be the heart of the world. Yet they find themselves in the middle of a massive civil war that rages between leftist guerilla armies, paramilitaries and the Colombian government that has the Arhuaco fighting for survival.
The attempted assassination occurred on November 12, and had no clear motive. Mejia, who sustained three bullet wounds, was only slightly injured. He escaped by the time gunmen interrogated the two other people in the car, who also escaped without injury before police arrived. The crime will likely go unpunished and without a thorough investigation, if past response by the Colombian government to similar violent crimes against the Arhuaco is any indication.
The Colombian government turns a blind eye toward the killing of the Arhuaco people and has participated in such murder through the use of right wing paramilitaries. Twenty-two years ago, three Arhuaco leaders were traveling to the Colombian capital when they were kidnapped, brutally tortured, and later murdered by members of the Colombian army.
When Dilla Torres, widow of Angel Maria Torres, one of the three Arhuaco leaders assassinated in 1991, found her husband dead ten days after the kidnapping, his hair was torn out and his fingers cut off. No one has been punished despite government acknowledgment that members of the army had in fact committed the murders. Such crimes continue to go unpunished, such as the rape and murder of a 13 year-old Arhuaco girl last year. An investigation has yet to be conducted.
Left wing guerilla militias, the sworn enemies of the Colombian government, also pose a threat to the future of the Arhuaco community. In 2004, Arhuaco spiritual leader Mariano Suarez Chaparro was murdered by the Fuerzas Armadas de Colombia (FARC), a renegade guerilla force. Chaparro was the 20th Arhuaco killed between 2000 and 2004. Since then, countless Arhuaco lives have been cut short in the civil war between armed forces and the government. Many members of the Arhuaco community have also been forcibly recruited into guerilla armies such as FARC in their fight against the government.
Rogelio Mejia was not the first, and likely will not be the last, affected by the viciousness of the Colombian government toward its indigenous peoples. The attempted assassination of Mejia is not an anomaly, but one of many documented cases of violence against the Arhuaco.
Thanks to Survival International for their original reporting on this story.
The Sacred Land Film Project is pleased to announce advance screenings of the first two documentary films of the Standing on Sacred Ground series. Please join us for sneak previews in Washington, D.C., on Saturday, March 23 and Sunday, March 24 at the U.S. Environmental Film Festival in the Nation’s Capital.
On opposite sides of the globe, a northern California tribe and indigenous shamans in the Russian Republic of Altai confront massive government projects—and find common ground. Pilgrims and Tourists in the Pastures of Heaven will screen at the Letelier Theater, 3251 Prospect St. in Georgetown on Saturday, March 23 at 7:00 PM.
In Profit and Loss, indigenous communities fight mining and confront viewers with the ethical consequences of consumerism. Villagers in Papua New Guinea resist forced relocation and battle a nickel mine dumping waste into the sea. In Canada, First Nations people are divided by a tar sands industry that provides economic growth but is destroying traditional hunting and fishing grounds. Profit and Loss will screen at the Smithsonian Museum of Natural History’s Baird Auditorium at the intersection of 10th Street and Constitution Ave. on Sunday, March 24 at 3:30 PM.
Smithsonian Anthropologists Joshua Bell and Gwyneira Isaac will lead a panel discussion after the screening. Producer/Director Christopher (Toby) McLeod, who circled the globe for five years filming the four-part series, will be on hand to take questions at both screenings. Co-producer Jennifer Huang and editor Marta Wohl will attend the Sunday screening of Profit and Loss.
The Standing on Sacred Ground series is narrated by Graham Greene (Oneida), with storytellers Tantoo Cardinal (Métis) and Q’orianka Kilcher.
Please Note: Saturday night’s screening of Pilgrims and Tourists is in a small theater, and online reservations are highly recommended. For reservations visit the U.S. Environmental Film Festival in the Nation’s Capital website.
Partial funding for Standing on Sacred Ground was provided by the Sundance Institute Documentary Fund, Pacific Islanders in Communication and Vision Maker Media.
Thank you to everyone who contributed to our year-end funding appeal! Thanks to YOU we reached our $25,000 matching donation goal! We appreciate your continued support of Standing on Sacred Ground. Your contribution enables us to continue with the post-production of our four-part documentary series on sacred places in the United States and around the world. With your help we are now making the final push to completion. We have finished the fine cuts of our first two hours and are busy with final editing of the other two hours: music composition, maps and graphics, archival footage licensing, color correction and sound mix. I’m happy to report that the native Canadian actor Graham Greene (Oneida) is narrating the series, and he sounds great!
Last September, I had the privilege of joining three of the sacred site guardians featured in our film-series – Caleen Sisk, Chief of the Winnemem Wintu, Emmett Aluli of Hawai‘i and Danil Mamyev of the Altai Republic of Russia – in Jeju, South Korea at the International Union for Conservation of Nature’s (IUCN) World Conservation Congress. We screened edited segments from Standing on Sacred Ground and Caleen, Emmett and Danil spoke to a large international audience. The importance of the alliances formed during production of our film series is becoming clearer to me as we plan our distribution campaign. Our indigenous partners are enthusiastically looking forward to putting the new films to work.
As we move forward in this final phase, you can keep up with the latest sacred site news and the progress of our work on Standing on Sacred Ground by visiting our website to watch video clips, read our blog and explore our tool kit to learn how you can take action to help protect sacred places and their indigenous guardians.
Thank you again for your contribution. I am glad to be able to count on you as a valued member of our community of supporters from all over the world.
— Toby McLeod
Join our campaign on Kickstarter to help us develop our new augmented-reality mobile app, Finding Sacred Ground!
Augmented reality, a technology for mobile devices that superimposes images and audio over the user’s actual surroundings, is one of the hottest new developments in mobile media. Developers are scrambling to design new augmented-reality applications using this amazingly immersive, interactive tool for entertainment, education, social media … you name it.
But at last year’s Bay Area Video Coalition (BAVC) Producers’ Institute for New Media, along with our friends at the National Park Service, as well as Paige Saez and Anselm Hook of Maker Lab, we looked at this new media technology and asked a different question: Can a hyper-modern, cutting-edge augmented-reality application also help protect ancient indigenous sacred sites — and inspire reverence for the natural world?
The app we conceptualized at BAVC, called Finding Sacred Ground, will reveal the hidden indigenous history of many well-known tourist attractions and help users explore alternative perspectives on our relationship with the earth. The first phase in our app’s development is to produce a working audio-only pilot at Devils Tower National Monument. We have the concept and the media, and now all we need is $4,500 to pay for a mobile phone application developer. We have just launched a campaign on the crowd-funding website Kickstarter to raise the necessary funds, and for our campaign (and our app) to be successful, we need your help!
Please check out our Kickstarter campaign and spread the word to your friends, family and colleagues and contribute to making this fantastic project a reality. As for all projects on Kickstarter, we must meet or exceed our funding goal by the deadline (Saturday, November 12) for us to be able to keep any of the pledges we receive, so getting the word out is key!
Thanks very much for your help. Any size donation will make a difference.
Watch the Clip
Gary Snyder warned me years ago that the Western mind naturally wants to translate “sacred site” into an either-or dichotomy: “If this is sacred then that is profane — not sacred.” The unintentional harm we might do by trying to protect sacred places could be to win the protection of a small fenced-off area while everything around it is open for desecration. “Be careful,” Gary counseled.
As we begin editing 350 hours of footage from eight sacred landscapes around the world, it is clear that indigenous cultures have myriad kinds of sacred places, and many different relationships, responsibilities, ceremonies, songs, prayers and stories. To find common themes and to draw distinctions, we have interviewed four “big thinkers” — Satish Kumar, Oren Lyons, Winona LaDuke and Barry Lopez — and we are posting some of their comments as web clips. In a world of sound bites, I see a pattern: the really profound comments take two, three, four minutes to unfold.
Satish Kumar brings a Hindu, Buddhist and Jain perspective to the definition of “sacred place.” For Satish, a UK-based writer, pilgrim and editor of Resurgence magazine, all of the Earth is the home of a divine, life-giving force so vast, mysterious and expansive that it is incomprehensible. As Satish explains it, humans embrace the Ganges River as sacred because all water is sacred, so the Ganges is a local symbol of universal sacredness. Mount Kailash is the home of the divine, a living mountain, but still essentially a symbol that all mountains have spirit and give life, as part of the sacred web of life.
It is a worldview of relationship: “This was Mahatma Gandhi’s idea,” says Satish, “moving from ownership to relationship — seeing that land does not belong to us. We belong to the land. We are not the owners of the land. We are the friends of the land, like friends of the earth. The fundamental shift is in this consciousness that land does not belong to us, we belong to the land.”
In a challenge to the environmental movement, Satish says, “We have to have an ecological worldview and understand that we are part of this web of life. But sometimes in our Western, materialistic and intellectual tradition where rationalism has dominated our thinking, even ecology has become a materialistic discipline — a scientific, rational, description of our relationship with the Earth. When you are thinking in terms of Earth being an abode of the divine, you are going further than a materialistic or a rationalistic worldview of ecology, to what I call reverential ecology. What I would call even spiritual ecology. When you have reverential ecology you see trees, mountains, rivers, forests not just in the visible and material dimension, but you see that all these elements have spirit.”
We found Satish’s explanation of sacred places so compelling that we edited a three-minute piece incorporating some of our best b-roll images, asked Jon Herbst to compose a musical score, and we present it here as a teaser of things to come, to give our friends and supporters a taste of the film series we are shaping. Enjoy!
Watch the Clip
I first met Winona LaDuke in 1977, when we were both working to expose the environmental injustice of uranium mining in Navajo land — radioactive tailings piled around homesteads, former miners dying of lung cancer, thousands of abandoned mines that small children played in and used for sheep corrals. A fiery speaker and excellent investigative reporter, Winona has gone on to become a prominent voice for indigenous rights around the world. We interviewed her as one of our “big thinkers” — people who could put the sacred land protection movement into language and stories that will reach a wide audience.
I asked Winona about the apologies that have been offered to Aboriginal people in Australia and to First Nations people in Canada. These were national events of deep emotion and fanfare, but what was the long-term effect on healing the deep wounds of history?
Winona is executive director of the Native-led organization Honor the Earth, and she said a couple provocative things that I wanted to offer by way of introduction to the beautiful story she tells of real redemption that came to the Pawnee people after they and their seeds and food sources were relocated to far-off lands. It’s a story of homecoming.
But in Canada and Australia, the government apologies rang empty as resource grabs and massive new mines extract tar sands, nickel, cobalt, zinc and gold. “I would argue that we remain unable to fully heal because saying you’re sorry has to mean something,” Winona says, “and it has to change your behavior. That’s what you would tell a five-year-old: ‘You can’t kick your sister again.’ It has to mean something. Well, opening up a new mine after you say you’re sorry is not changing your behavior. Running a bulldozer over a sacred site is not changing your behavior. Allowing egregious contamination in a community after apologizing is not changing your behavior.”
“On one level, you want to tell them that what they’re doing is so wrong — in its spiritual terms, in terms of their own relationship to Mother Earth, and in terms of their denial of people’s humanity. Another facet that I always want to say is: Your plan is bad. You cannot continue to build a society that is based on conquest. We have run out of places to conquer, places to put our flags, new places to mine, new places to dam. At a certain point, you have to bring your world into some sort of economy that is durable and you need to do it sooner rather than later because the more you compromise ecosystems and spiritual recharge areas, the harder it will be for us all, including you, to recover.”
Enjoy the short film clip and hear Winona tell a powerful story of redemption and healing.
Watch the Clip
Onondaga Chief Oren Lyons traveled to Arizona in June from his home in upstate New York to attend an elders’ gathering in honor of our mutual friend, the late Hopi leader Thomas Banyacya, who, like Oren, was a tireless international spokesman for native people from the time the indigenous rights movement took root in the 1970s. We had the honor of interviewing Oren on film for our Losing Sacred Ground series. Some excerpts from a wonderful interview follow, along with two film clips of a great story Oren told about our dependence on the Earth, and a second clip with Oren’s amazing explanation of the Wizard of Oz. Here’s are some of Oren’s comments from the interview:
“I would say that probably the biggest loss I see in humanity now is the loss of understanding of relationship. They don’t understand their relationship.”
“There are almost seven billion people in the world today. The whole Earth is being covered with smoke. We’ve affected the big systems to the point of melting the ice in the north. We’ve disrupted the patterns of the Earth and we’re going to suffer the consequences.”
“For Indian nations and indigenous people, the most important thing is relationship. We value relationship way beyond anything else, way beyond what you can have. Relationship — to be close, to be next to the tree, to be next to the water, to be next to the earth. Relationship’s really good. It’s really rich. How do you maintain this relationship? How do you keep it fresh? How do you work with it? Well, our people have done that through ceremonies.”
“Where we’ve lost our way, I think, as human species, we’ve lost the understanding of relationship and therefore lost respect. But pockets of indigenous people have hung onto that. So, your teachers are going to be indigenous people.”
“Business as usual is over. It’s not competition; it’s cooperation. You are going to have to fight for the commons. We have an intellect and we better start using it for the common good because that’s where we have to change. Our future’s in our hands, and we can handle it, if we work together.”
How did Oren first learn about his relationship to the Earth? Listen to his story…
In a workshop run by Eli Moore through a partnership with the Pacific Institute and the Data Center, the Winnemem Wintu learn here about GPS devices, setting waypoints and uploading the information to a computer so that they can record their history and protect their sacred sites.
A week ago I traveled to Devils Tower in Wyoming to meet with Dorothy FireCloud (Rosebud Sioux), superintendent of Devils Tower National Monument, and park ranger Caryn Hacker (Rosebud Sioux) to develop our collaborative project Finding Sacred Ground. This site is the first of several locations where we will explore the “hidden history” of a sacred place.
If you haven’t heard about Finding Sacred Ground yet, it’s essentially a mobile phone app much like a podcast tour you’d take at a museum, except we’re offering video, interactivity and augmented reality, along with an hour-long documentary and a Google Earth tour on the Internet as one package. It’s a true transmedia project, but unique because in this case technology serves as a bridge connecting you — the mobile-device user — to the land. The story is told through Native American voices, and by the end of it you should have a good idea why 24 of the surrounding tribes consider Devils Tower to be sacred.
I went out there to put heads together with the team, to gather our favorite GPS points and locations where a story will be triggered (and thanks to Hugh Hawthorne for getting us rolling with that). As always, we had a camera in tow and both Dorothy and Caryn shared their knowledge on tape as did Angela Wetz, the monument’s chief of resource management. We then traveled to see Duane Hollow Horne Bear at Sinte Gleska University, who shared Lakota star knowledge as it relates to the tower, and Donovin Sprague, who talked about family and community structure and what it was like for the surrounding tribes to live near the tower during specific seasons.
Caryn casually mentioned in a car ride that uranium production is likely to start just west of the tower. It has given a new urgency to this project. We might not save the world with this mobile phone app and its augmented reality assets, as we hinted at when we spoke at the augmented reality event in Santa Clara this past spring, but we do aspire to it. And what’s more, we hope to inspire a younger generation who grew up with portable tech to discover themselves and something worth protecting in this land.
Update Summer 2012: The Finding Sacred Ground app can be downloaded for free from iTunes.
A court in Papua New Guinea this week cleared the way for the Chinese state-owned China Metallurgical Group Corp. to proceed with a $1.5 billion nickel-mining project, which had been blocked by injunctions over the environmental impact of the company’s plan to dispose of mine tailings in the ocean.
The long-awaited decision denied a petition for a permanent injunction and lifted a temporary injunction that had been granted to the plaintiffs, landowners on the Rai Coast, who bathe, fish and travel in the waters where millions of tons of mining waste would be dumped.
In his ruling, judge David Cannings found there was “a high likelihood that serious environmental harm … will be caused by operation of the [deep-sea tailings placement].” Yet he nevertheless refused to grant a permanent injunction, citing, among other things, the plaintiff’s delay in bringing the action (well after the government had approved waste-disposal plan), the economic consequences for the companies and other stakeholders, and potential negative impact on investor confidence in PNG as a whole.
Suggesting that the landowners might receive court help in the future — once the damage is done — the judge also noted, “If environmental harm of the type reasonably apprehended by the plaintiffs does actually occur, they will be able to commence fresh proceedings at short notice and seek the type of relief being denied them in these proceedings.” The court’s one concession to the plaintiffs’ requests was that they must be consulted and kept informed every three months on tailings-disposal issues, for the life of the mine. The Ramu plaintiffs intend to appeal the ruling.
Rewind one week, to a seemingly unrelated gathering at the David Brower Center (SLFP’s home office in Berkeley, Calif.) sponsored by Earth Island Institute, where Stewart Brand and Winona LaDuke debated about technology and the environment. An audience member — our friend Peter Coyote — stood up and commented that Brand was operating from a place of intellect and LaDuke from a place of wisdom. Peter suggested leaders would do well to have wisdom advisers, not just intellectuals and technocrats offering policy advice.
The concept strikes us as directly relevant to the court case in PNG. The ruling, applauded by the governor of Madang and PNG’s mining minister, is a clear example of the values that currently preside across the globe — particularly here in the United States, where our need to consume drives a frantic demand for more. The search for ever-increasing profits and more and more stuff is finally becoming imbedded in places previously considered too remote, pristine places like PNG, where people still live off the land and many deal in trade rather than money. These places are now under siege by a new value system that will reshape the land and the culture until they are a direct reflection of the dominant system. Wisdom seems far off indeed as mining waste begins to flow into the sea.
Here at the Sacred Land Film Project, we follow the news from afar, feeling as though it was just yesterday we were filming in Madang with our new partners and friends, promising to bring their story to the world. We are now in the heat of writing and editing the story, to fulfill our promise and produce a documentary record that will be a tribute to the voices of wisdom that still remain.
Two thought leaders with clashing viewpoints on the future of environmental stewardship will be going head to head on the topic of whether technologies like nuclear power can be used to foster sustainability, at 7 p.m. on July 21 at the David Brower Center in Berkeley, as part of Earth Island Presents.
Winona LaDuke, Anishinaabekwe (Ojibwe) environmentalist, economist and writer will appear with Stewart Brand, author, former editor of the Whole Earth Catalog and founder of several organizations like the Global Business Network. The discussion promises to be enlightening and contentious as Brand is a proponent of nuclear power, GMO crops and geoengineering (check out his book, “Whole Earth Discipline“), while LaDuke advocates for a nuclear-free future, green energy and ecological practices. LaDuke’s latest book, “The Militarization of Indian Country from Geronimo to Bin Laden,” addresses military impacts on Native Americans, from naming to nuclear testing.
Don’t miss this event! Get your tickets now.
What: Fix or Nix: The Environment & Technology
Mark Hertsgaard in conversation with Stewart Brand and Winona LaDuke
When: Thursday, July 21, 2011
7:00 p.m.; doors open at 6:30 p.m.
Where: Richard & Rhoda Goldman Theater
The David Brower Center
2150 Allston Way (at Oxford), Berkeley
One block from downtown Berkeley BART
Tickets: $10-$20 for adults, $5-$10 for ages 21 and under (buy them here)
For more information call 510-859-9100.
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- President Obama Needs to Hear from You!
- U.S. Government Acts to Protect Sacred Sites
- Colombian Leader Rogelio Mejia Survives Assassination Attempt
- Sneak Previews in Washington D.C. on March 23-24
- Thank You! We Met Our Goal of a $25,000 Matching Donation!
- Feds Drop Charges Against Winnemem
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