Date: Sun, 08 Nov 1998 22:56:34 -0800 (PST)
From: Alice McCombs <amccombs@igc.apc.org>

Contents

1. OKLAHOMA: Contamination Goes Untracked
2. CALL TO ACTION: COPS FCCC Indigenous Declaration

[Note re EarthWINS Daily #3.126: a more recent version of the uranium
miners lung cancer text is available at
http://antenna.nl/wise/uranium/uhm.html]

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1. OKLAHOMA: Contamination Goes Untracked

Topic 1137               Benefits of Mining Industry
chive                          sci.environment             5:40 PM  Oct  5, 1998
(at mynde.net)                                            (From News system)

Sunday October 4 12:02 PM EDT

By KELLY KURT Associated Press Writer

PICHER, Okla. (AP) _ The shadows of mining's gravel mountains darken most
everything here:

_ The Little League field that sits abandoned because children could swallow
lead-laden dirt sliding home.

_ The house where 3-year-old Joey Herd's mother dusts with a wet rag to
catch metals that can cause brain damage.

_ The schools where teachers wondered why children were slow to learn.

Piles of mine waste taller than 10-story buildings have left a legacy of
lead that threatens children where they play. But nobody knows how far the
shadows reach.

Tons of the gravel-like waste, called chat, sit unfenced or are sold and trucked
away, with no tracking to ensure other children are not put at risk.

The government is spending $30 million cleaning up lead-contaminated soil in
northeast Oklahoma, but an exemption in federal law keeps it from regulating the
source of the trouble.

``No doubt some of this material is still continuing to fall through the cracks
and is getting used inappropriately,'' said Noel Bennett, who manages the U.S.

Environmental Protection Agency's Superfund cleanup here.

Rolling prairie gives way to a stark moonscape between Picher and nearby
Commerce, the town where baseball legend Mickey Mantle grew up. His father
worked in the lead and zinc mines.

As much as 50 million tons of the mine waste tower next to roads and jut from
neighborhoods for miles in the corner where Oklahoma, Kansas and Missouri meet.

The mining industry abandoned the area nearly 30 years ago, but sales from
the great grey heaps still keep men working and trucks streaming in and
around Picher.

The chat poses no harm when it's mixed with asphalt for roads or used as a base
under layers of concrete, the EPA says. The danger comes when it lands
where young children play. Ingestion of lead-heavy dust can damage their
developing nervous systems, resulting in lower IQs, attention deficit
disorder and learning disabilities.

Developing fetuses also can be affected if the mother ingests lead.

Chat dealers wash the waste, reducing lead dust, and say they sell only to
reputable firms. Even the Ottawa Reclamation Authority, a state trust that
turns mine land into homesteads, sells the grit at 35 cents a ton to
neighboring Cherokee County, Kan., for road cover.

But no one tracks chat to its final destination.

In 1995, the owner of a Benton County, Ark., rock quarry began selling it as
``commercial grit,'' without alerting buyers it was mine waste from his
land justover the state line in Kansas.

``I looked around and they were hauling it out by the thousands of tons by the
week,'' R.E.B. Enterprises owner Richard Berry said.

The Arkansas Department of Pollution Control and Ecology tested Berry's
stockpile and found it had a toxicity level of 9.2 for lead. A reading of 5
or higher is considered hazardous.

More than 60,000 tons of the waste already had been sold to more than 100 R.E.B.
customers by the time the agency issued an advisory about it in May 1997.

The owner of Basic Construction said his firm used the grit as filler
around deeply buried water and sewage lines in subdivisions throughout
northwest Arkansas, unaware the EPA warns against all residential uses.

``It was an acceptable agent,'' said Gary Combs. ``A lot cheaper than sand.
A little cheaper than crushed grit. I don't know where it comes from.''

Combs said no state or federal agencies contacted him to find out how he
used the nearly 7,000 tons he purchased.

Berry stopped selling the material, but he considers the hazards
overstated, pointing to its widespread use in northeast Oklahoma.

Chat filled sandboxes, cushioned playgrounds and covered driveways for
decades in this place where mining reigned for 80 years.

James Graves grew up playing soldier in the piles in the summer and sliding down
snow-covered slopes on an old car hood in the winter.

``You've got to realize some old-timers like me, we just accepted them for what
they were,'' said Graves, an Ottawa County commissioner who operates a
mining museum in Picher. ``We've never seen no one die from exposure to a
chat pile.''

The EPA first came here in 1979 when acid mine drainage began flowing into
a local creek. It later determined that the bright orange water did not
threaten health, but the lead hidden in the yards of 1,600 homes did.

A local Indian Health Service clinic found in 1994 that more than one-third
of the children it tested had dangerously high levels of lead.

Children with lead poisoning often don't look sick, but the signs of trouble may
 have been evident here for years.

Teachers long worried openly why many students struggled with their schoolwork.
Five years ago, the state chastised a local school for chronically low
standardized test scores.

``We never could put our finger on it,'' said Graves, who served 17 years on the
school board.

A survey in 1996 found 10 of 16 children tested in nearby Cardin had lead levels
exceeding what the Centers for Disease Control considers a health risk.
Excessive lead levels also were found in 31 of 81 children tested in Picher
and nine of 67 inneighboring Quapaw. Chat _ in the places where they played
_ was targeted as the culprit.

Joey Herd was among those who tested high.

``He played back there all the time,'' said his mother, Kathy, pointing to
a driveway that was once covered in the mine waste. ``The swing set was
back there, the toys.''

In 1995, the EPA began removing contaminated soil from yards, a project now two
years from completion. Workers scraped away playgrounds. A new sports
complex replaced the contaminated Little League field.

On a recent afternoon, Joey swaggered in cowboy boots and toted a plastic
gun in his front yard. The level of lead in his blood has dropped by nearly
half since the EPA began its work, his mother said.

Clean gravel now covers the driveway; the lawn is planted in fresh sod. Several
large piles of chat sit untouched, however, just behind the house.

Much of the chat here has the characteristics of hazardous waste, but it
falls under a 1980 amendment that exempts certain mining wastes from
hazardous waste regulations, according to EPA manager Bennett.

In a report 12 years ago, the EPA noted that some exempt wastes threaten humans
and the environment. It concluded, however, that imposing hazardous waste
regulations likely would be ``environmentally unnecessary, technically
infeasible or economically impractical.''

Last year, the agency sought comment whether the exemptions should be
reconsidered, noting that 60 of the nation's Superfund sites deal with
mining. The mining industry opposed the proposal, saying changes would be
costly and unnecessary.

The EPA has made no final report on the proposal.

Under Superfund laws, those responsible for contamination can be forced to
pay for cleanup. But the agency has no resources to track ``what basically
is an unregulated activity'' as far as contamination that results from chat
sales, Bennett said.

Local governments are reluctant to impose restrictions on an important economic
resource. And Oklahoma's laws, like other states, mimic the federal exemption.

The state Department of Environmental Quality plans to examine whether more
stringent laws should be proposed, said Monty Elder, the agency's risk
communication supervisor.

But ``the real rationale,'' she said, ``is if you can keep it out of yards,
driveways, parks and playgrounds, it's not going to cause a health problem.''

The EPA is counting on education to keep children from future harm. But the
lessons are getting a mixed reception.

Joey's mother, for example, now dusts with a wet cloth, a recommended way
of reducing lead dust inside homes. In another case, however, the agency
cleaned a yard only to find that the homeowner later hauled in chat as
filler for a swimming pool.

``This material has been here for generations,'' Bennett said. ``It's going
to take a number of years to solve the problems.''

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2. CALL TO ACTION: COPS FCCC Indigenous Declaration

Date: Thu, 5 Nov 1998 11:43:32 -0800 (PST)
From: Tom Goldtooth <ien@igc.apc.org>

Global climate change and warming issue. Indigenous voice.

CALL FOR ACTION  *  CALL FOR ACTION   *  CALL FOR ACTION   *  CALL FOR
ACTION   *  CALL FOR ACTION

Please post and disseminate.

The Indigenous Peoples of the Turtle Island of North America recently
completed a four day gathering, "Circles of Wisdom," Native Peoples/Native
Homelands Climate Change Workshop held in Albuquerque, New Mexico within
what is known as the United States.  The Indigenous Peoples of North America
sent over 180 delegates to share ideas on the impact of climate change and
climate variability on Indigenous Peoples and all life on Mother Earth.  The
Indigenous Peoples worked together to offer solutions to reduce global
warming and contribute to the restoration of sustainable economies on Native
homelands for our future generations.

This gathering was a historic gathering that enabled a meeting between the
Indigenous elders, governmental, environmental, educators and many other
community leaders and United States scientists involved in identifying the
impacts of climate change.  Both advice and action were offered from
spiritual and scientific perspectives to restore balance to Mother Earth.
The gathering provided a teaching and reminder to the scientists working on
climate change issues that these things were foreseeen and global warming is
being caused by unsustainable technologies and developments throughout the
world.

We have been delegated as an ad hoc group of the Indigenous Peoples in
attendance at this gathering to prepare and send the following ALBUQUERQUE
DECLARATION to appropriate contacts in attendance at the Conference of the
Parties Four (COPs-4) at the United Nations Framework Convention on Climate
Change (FCCC) being held in Buenos Aries, Argentina, November 2-13, 1998.
We are requesting the FCCC allow a voice for Indigenous Peoples be added to
the global discussions on the impacts of climate imbalance to all life on
the sacred Mother Earth.

On behalf of the delegates at this Albuquerque gathering (partial list of
delagates attached), we are sending this ALBUQUERQUE DECLARATION throughout
the world for global dissemination.  The words within the PREAMBLE and other
parts of this declaration is a CALL FOR ACTION that the people of the world
must open their eyes to the dangerous situation ALL humans are in - if we
continue this path of unsustainable developments - we may not have a future
for our children.

Oren Lyons, Faithkeeper, Chief, Onondaga Nation
Tom "Mato Awanyankapi" Goldtooth, National Spokesperson, Indigenous
Environmental Network (IEN)
Patrick Spears, President, and Bob Gough, Secreatary, Intertribal Council on
Utility Policy (ICOUP)
Jackie Warledo, Field Representative, International Indian Treaty Council (IITC)

                                  THE ALBUQUERQUE DECLARATION

                                           FROM THE
"CIRCLES OF WISDOM" NATIVE PEOPLES / NATIVE HOMELANDS CLIMATE CHANGE
WORKSHOP-SUMMIT, NOVEMBER 1, 1998,
ALBUQUERQUE, NEW MEXICO

TO BE PRESENTED TO THE CONFERENCES OF THE PARTIES FOUR (COP-4) OF THE UNITED
NATIONS FRAMEWORK CONVENTION ON               CLIMATE CHANGE (FCCC), BUENOS,
AIRES, ARGENTINA, NOVEMBER 2-13, 1998

PREAMBLE

As Indigenous Peoples, we begin each day with a prayer, bringing our minds
together in thanks for every part of the natural world.  We are grateful
that each part of our natural world continues to fulfill the
responsibilities that have been set for it by our Creator, in an unbreakable
relationship to each other. As the roles and responsibilities are fulfilled,
we are allowed to live our lives in peace.  We are grateful for the natural
order put in place and regulated by natural laws.

Most of our ceremonies are about giving thanks, at the right time and in the
right way. They are what was given to us, what makes us who we are. They
enable us to speak about life itself. Maintaining our ceremonies is an
important part of our life. There is nothing more important than preserving
life, celebrating life, and that is what the ceremonies do. Our instruction
tells us that we are to maintain our ceremonies, however few of us there
are, so that we can fulfil the spiritual responsibilities given to us by the
Creator.

The balance of men and women is the leading principle of our wisdom. This
balance is the creative principle of Father Sky and Mother Earth that
fosters life. In our traditions, it is women who carry the seeds, both of
our own future generations and of the plant life. It is women who plant and
tend the gardens, and women who bear and raise the children. The women
remind us of our connection to the earth, for it is from the earth that life
comes.

We draw no line between what is political and what is spiritual. Our leaders
are also our spiritual leaders. In making any law, our leaders must consider
three things: the effect of their decisions on peace; the effect on the
natural order and law; and the effect on future generations. The natural
order and laws are self-evident and do not need scientific proof. We believe
that all lawmakers should be required to think this way, that all
constitutions should contain these principles.

Our prophecies and teachings tell us that life on earth is in danger of
coming to an end. We have accepted the responsibility designated by our
prophecies to tell the world that we must live in peace and harmony and
ensure balance with the rest of Creation. The destruction of the rest of
Creation must not be allowed to continue, for if it does, Mother Earth will
react in such a way that almost all people will suffer the end of life as we
know it.

A growing body of western scientific evidence now suggests what Indigenous
Peoples have expressed for a long time: life as we know it is in danger. We
can no longer afford to ignore the consequences of this evidence. We must
learn to live with this shadow, and always strive towards the light that
will restore the natural order.  How western science and technology is being
used needs to be examined in order for Mother Earth to sustain life.

Our Peoples and lands are a scattering of islands within a sea of our
neighbors, the richest material nations in the world. The world is beginning
to recognize that today's market driven economies are not sustainable and
place in jeopardy the existence of future generations. It is upsetting the
natural order and laws created for all our benefit.  The continued
extraction and destruction of natural resources is unsustainable.

There is a direct relationship between the denial of Indigenous Peoples land
and water rights, along with the appropriation without consent of Indigenous
Peoples' natural resources, and the causes of global climate change today.
Examples include deforestation, contamination of land and water by
pesticides and industrial waste, toxic and radioactive poisoning, military
and mining impacts.

The four elements of fire, water, earth and air sustain all life.  These
elements of life are being destroyed and misused by the modern world.  Fire
gives life and understanding, but is being disrespected by technology of the
industrialized world that allows it to take life such as the fire in the
coal-fired powered plants, the toxic waste incinerators, the fossil-fuel
combustion engine and other polluting technologies that add to greenhouse
gases.  Coal extraction from sacred earth is being used to fuel the
greenhouse gases that are causing global climate warming.

Because of our relationship with our lands, waters and natural surroundings
which has sustained us since time immemorial, we carry the knowledge and
ideas that the world needs today. We know how to live with this land: we
have done so for thousands of years.  We are a powerful spiritual people. It
is this spiritual connection to Mother Earth, Father Sky, and all Creation
that is lacking in the rest of the world.

Our extended family includes our Mother Earth, Father Sky, and our brothers
and sisters, the animal and plant life. We must speak for the plants, for
the animals, for the rest of Creation. It is our responsibility, given to us
by our Creator, to speak on their behalf to the rest of the world.

For the future of all the children, for the future of Mother Earth and
Father Sky, we call upon the leaders of the world, at all levels of
governments, to accept responsibility for the welfare of future generations.
Their decisions must reflect their consciousness of this responsibility and
they must act on it. We demand a place at the table in discussions that
involve and effect our future and the natural order and natural laws that
govern us.

THEREFORE

We, the participants in the "Circles of Wisdom" Native Peoples / Native
Homelands Climate Change Workshop, held in Albuquerque, New Mexico of the
United States, in the traditional territory of the Pueblo Peoples, express
profound concern for the well being of our sacred Mother Earth and Father
Sky and the potential consequences of climate imbalance for our Indigenous
Peoples and the significance of these consequences for our communities, our
environment, our economies, our culture and our relationships to the natural
order and laws.

Indigenous prophecy now meets scientific prediction. What we have known and
believed, you also now know: The Earth is out of balance. The plants are
disappearing, the animals are dying, and the very weather --rain, wind, fire
itself -- reacts against the actions of the human being. For the future of
the children, for the health of our Mother Earth, Father Sky, and rest of
Creation, we call upon the people of the world to hold your leaders
accountable.

We submit this declaration to the Fourth Conference of the Parties (COP-4)
to the United Nations Framework Convention on Climate Change (FCCC) being
held in Buenos Aires, Argentina, November 2-13, 1998. We wish to add our
voices to ongoing global discussions regarding the impact of climate
imbalance on forests, oceans, plants, animals, fish, humans and biodiversity.

PRINCIPLES

The following principles are self-evident and guide our beliefs and actions.

· Mother Earth, Father Sky, and all of Creation, from microorganisms to
human, plant, trees, fish, bird, and animal relatives are part of the
natural order and regulated by natural laws.  Each has a unique role and is
a critical part of the whole that is Creation. Each is sacred, respected,
and a unique living being with its own right to survive, and each plays an
essential role in the survival and health of the natural world.

· As sovereign Peoples and Nations, we have an inherent right to
self-determination, protected through inherent rights and upheld through
treaties and other binding agreements. As Indigenous Peoples, our consent
and approval are necessary in all negotiations and activities that have
direct and indirect impact on our lands, ecosystems, waters, other natural
resources and our human bodies.

· Human beings are part of the natural order. Our role and responsibility,
as human beings, is to live peacefully and in a harmonious balance with all
life. Our cultures are based on this harmony, peace and ecological balance
which ensures long term sustainability for future generations.  This concept
of sustainability must be the basis of the decisions and negotiations
underway on national and international levels.

· The Creator has entrusted us a sacred responsibility to protect and care
for the land and all of life, as well as to safeguard its well being for
future generations to come.

· Indigenous Peoples have the right and responsibility to control access to
our traditional knowledge, innovations and practices, which constitute the
basis for the maintenance of our lifestyles and future [The Draft
Declaration of the Rights of Indigenous Peoples];

CONCLUSIONS

Indigenous Peoples of North America were invited by neither the United
States nor Canada to participate in the negotiations of the United Nations
Convention on Climate Change.

In June 1997, more than 2,000 U.S. scientists, from over 150 countries,
including Nobel Laureates, signed the Scientists Statement on Global Climate
Disruption which reads, in part, the "accumulation of greenhouses gases
commits the sacred earth irreversibly to further global climate change and
consequent ecological, economic, social and spiritual disruption"
(Intergovernmental Panel on Climate Change, December 1995). Climate
imbalance will cause the greatest suffering to the Indigenous peoples and
most pristine ecosystems globally.

The migration of Persistent Organic Pollutants (POPs) through the air and
water pathways continues from warmer southern climates to the colder
climates of the Great Lakes and Arctic climates of North America and the
Arctic Circle. Increased temperatures and persistent organic pollutants
(POPs) disproportionately impact indigenous Peoples, through their food web
systems, causing health and ecosystem impacts.

Within the next 20 years, temperatures over land areas of North America,
Europe and Northern Asia will increase as much as 5 to 15 degrees Fahrenheit
over today's normal temperatures, well in excess of the global average (IPCC
Report 1998). This increase in temperature will cause the sea level to rise
(5-25 feet over the next 500 years), drying out North America's soil
moisture (20 - 50%), and result in major increases in the summer heat index
(10 - 25 degrees F).

The burning of oil, gas, and coal ("fossil fuels") is the primary source of
human-induced climate change. The increasing demand and use of fossil fuels
continues to have adverse impacts on natural forests. Natural forests are
critical parts of the ecosystems that maintain global climate stability. The
continued large-scale taking of fossil fuels results in numerous impacts on
these vital areas through deforestation and pollution from drilling
operations and ultimately forest degradation from the global climate
imbalance. The mining and drilling for coal, oil, and gas, as well as other
mineral extractions, results in substantial local environmental
consequences, including severe degradation of air, forests, rivers, oceans
and farmlands. Cultural impacts, forced removal, land appropriation,
destruction of sacred and historical significant areas, breakdown of
Indigenous social systems, and violence against women and children are too
often the outcomes of fossil fuel development on Indigenous Peoples.  Fossil
fuel extraction areas are home to some of Mother Earth's last and most
vulnerable Indigenous populations, resulting in accelerated losses of
biodiversity, traditional knowledge, and ultimately in ethnocide and genocide.

ACTIONS

We request that the potential consequences of climate imbalance for
Indigenous Peoples and our environments, economies, culture, place and role
in the natural order be addressed by:

1.       Establishing and funding an Inter-sessional Open-ended Working
Group for
Indigenous Peoples within the Conference of the Parties (COPs) of the UN
Framework Convention on Climate Change (FCCC);

2.      Provisions for case studies be established within the framework of FCCC
that would allow for assessing how climate changes effect different regions
of Indigenous Peoples and local communities; assessing climate changes on
flora and fauna, freshwater and oceans, forestry, traditional agricultural
practices, medicinal plants and other biodiversity that impact subsistence
and land-based cultures of Indigenous Peoples; and other case studies that
would provide a clearer understanding of all effects and impacts of climate
change and warming upon Indigenous Peoples and local communities;

3.      Indigenous Peoples have the right, responsibility and expertise to
participate as equal partners at every level of decision-making including
needs assessments, case studies, within national and international
policy-making activities concerning climate change impacts, causes and
solutions;

4.      Within the FCCC, establish protocols that would actively promote
international energy efficient and sustainable forms of development,
including the widespread use of appropriately scaled solar energy and
renewable energy technologies as well as sustainable agricultural and
forestry practice models;

5.      Mandating a moratorium on new exploration and projects for
extraction for
fossil fuel reserves in pristine areas. Exploration and development in the
traditional territories of Indigenous Peoples of the world must be done with
the full consent of Indigenous Peoples, respecting their right to decline a
project that may adversely impact them;

6.      Imposing a legally binding obligation to restore all areas already
affected by oil, gas, and coal exploration and exploitation by the
corporations or public entities that are responsible.  This restoration must
be done such that Indigenous Peoples can continue traditional uses of their
lands.

This is a partial list of additional Indigenous and non-Indigenous groups
signing in support of the Declaration.  The following Indigenous Peoples and
Nations attended this Albuquerque Workshop-Summit and fully endorse this
declaration:

Haudenosaunee Environmental Task Force - Mohawk, Oneida, Onondaga, Cayuga,
Seneca and Tuscarora
Native Coalition for Cultural Restoration of Mount Shasta and Medicine Lake
Highlands Defense
Columbia River Alliance for Economic and Environmental Education
International Movement Against All Forms of Discrimination and Racism
International Indian Treaty Council
Intertribal Council on Utility Policy
Native American Council of New York City
Seventh Generation Fund
Roundtable of Institutions of People of Color
Sapa Dawn Center
Dine' Citizens Against Ruining the Environment (CARE)
Anishinabe
Niijii
North American Indigenous Peoples Biodiversity Project
Gwiichin Steering
Committee
Alaska Council of Indigenous Environmental Network
Eastern Cherokee
Defense League
Great Lakes Regional Indigenous Environmental Network
White Clay
Society of Gros Ventre
Oklahoma Regional Indigenous Environmental Network
Shundahai Network
American Indian Chamber of Commerce of New Mexico
American Indian
Law Alliance

Traditional and Spiritual Leaders:
Oren Lyons, Onondaga                                    Kendall Rice, Potawatomi
Arvol Looking Horse, Lakota                             Marvin Stevens,
Kickapoo
Tom Stillday Jr., Red Lake Ojibway                      Johnny Jackson,
Yakama Cascade Band
Corbin Harney, Western Shoshone                         Jake Swamp, Mohawk
Albert Yazzie, Navajo                                   Richard Dalton Sr,
Tlingit

Individuals:
Tonya Goubella Frichuer, Onondaga                       Chuck Crowe,
Eastern Band of Cherokee
Kent Lebsock, Lakota                                    Fidel Moreno,
Yaqui/Huichol
Carlon Ami, Hopi/Tewa                                   Mary
Defender-Wilson, Dakota/Hidatsa
Jan Stevens, Sac & Fox                                  Walt Bresette, Red
Cliff Ojibwe
Earl Tulley, Dine'                                      Floyd Buckskin,
Pitt River
Andrew Becenti, Dine'                                   Barbara Bernacik,
Laguna Pueblo
M.C. Balwin, Dine'                                      Joseph Campbell, Dakota
Elena Bautista Sparrow, Yujpik                          Joseph Chasing
Horse, Lakota
Charlotte Caldwell, Menominee                           Tami Soreson, Ojibwe
Marylou Stillday, Ojibwe                                Sarah James,
Neestaii Gwichin Athapascan
Tom Goldtooth, Dine'/Dakota                             Michael Sturdevant,
Menominee
Jose Barrero, Taino                                     James Main, Sr,
Gros Ventre
Roy Taylor, Pawnee/Choctow                              Barbara McCloud,
Puyallup
Valerie Taliman, Dine'                                  Janet McCloud, Tulalip
Wilbur Slockish Jr, Yakama Klickitat Band               Dana Mitchell, Penobscot
James Ransom, Haudenesaunee                             Robert Shimek, Ojibwe
Jimbo Simmons, Choctow                                  Patrick Spears, Lakota
Carlos Pelayo, Yoreme                                   Dean Suagee,
Oklahoma Band of Cherokee
Angel Valencia, Yaqui                                   Mose Walkingstick,
Eastern Band of Cherokee
Geraldine Warledo, Cheyenne/Arapaho                     Jackie Warledo, Seminole

This is a partial list.

For more information contact:

Indigenous Environmental Network - National Office
P.O. Box 485
Bemidji, Minnesota  56619-0485  USA
Phone: (218) 751-4967
Fax: (218) 751-0561
e-mail: ien@igc.apc.org
Web Site: http://www.alphacdc.com/ien

"An alliance of Indigenous Peoples protecting the sacredness of Mother Earth
and building sustainable communities."

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