Manokotarmiut Temerneret Atanrit: Aka Manokotarmiut Traditional Government

By Xlibris US

The Traditional Government is not bound by any laws passed by any other policy but their own traditional values, beliefs, bylaws, and customs rooted from their own people. They are a stable community of people with a territory, history, culture, and a common language, united under a single government. It is a type of government handed down from generation to generation.

I am writing this as a documentary and history of the Elders of Manokotak, their meetings, resolutions , compacts, etc. , including the history of the deception, interferences, the procedure used by different entities, within the local (village or city) , regional, or later by BIA, DOT fundsor how local developments were diverted to regional / subservient entities.

• Language: English
• Publisher: Xlibris US
• Release date: Oct 2, 2014
• ISBN: 9781499066869

Book preview

Copyright © 2014 by Eleanor Rose Moore.

ISBN:      Softcover      978-1-4990-6687-6

                eBook             978-1-4990-6686-9

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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Rev. date: 08/28/2014

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CONTENTS

Acknowledgments

Foreword

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

Chapter 29

Chapter 30

Chapter 31

Chapter 32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37

Chapter 38

Chapter 39

Chapter 40

Chapter 41

Chapter 42

Chapter 43

Chapter 44

Dedication

This Book is dedicated to the Kasgit Council of Elders who helped to re-instate our Indigenous Traditional Governments, including Manokotarmiut, Nasaurlugmiut, Ingritsuarmiut Temerneret Atanrit, first as Tribal councils on paper of April 1992, recognized as Traditional governments by Clinton November 1992. and on paper as Traditional Governments of 1999. The other Traditional tribes (12 total branches) included Akiak Native community, Atmautluak Traditional Council, Chefarnrmiut Elders Council, Kasigluk Tribal council, Newtok Traditional Council, Nigtermiut Council Tuluksak Native Community, Tuntutuliak Traditional Council, Tuunak TraditionalCouncil.

Great Honor is given to Irvin Brink, Great Grand Chief of Kasgit Council of Elders, (KCE) President: Apangluk Kairaiuak, who dedicated their lives and time to raise the status back to the Indigenous Traditional Yupiak Nation: Yupiak meaning (Real Human Beings vs. Entities that are not real human beings.)

Honor: John Pauk, our first Manokotak (Manuqutarmiut) Grand Chief who wanted own tribal courts and fought and put effort to have the lands, rights, waters, returned to the aboriginal people of this land which was finally recognized in November of 1992 by President Clinton.

Honor: Teddy Coopchiak: and the executive council Carol Pavian for all her help in recording, photos and all her help on these efforts. The first Nasaurlugmiut Grand Chief who helped Nasaurlugmiut to raise their status from subservient via village/city to Traditional government through Federal recognition of 1992, signed by President Clinton. November 1992.

Honor to Julius Kuku of Ingritsuarmiut Indigenous Traditional Grand Chief for helping to establish recognition of our Indigenous Traditional Governments, and his right hand men: Walter Kuku and Robert Nicholai Jr. and for Dora for making it possible to do paperwork.

KASGIT COUNCIL OF ELDERS

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Documentations by Eleanor Rose Moore

Manokotak, Alaska 99628

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1992 - 2007

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1992- 2007 documents

Manokotarmiut, Nasaurlugmiut, Ingritsuarmiut Nutemtlat Angayukaviat:

Aka

Manokotarmiut (Manokotak), Nasaurlugmiut (Togiak), Ingritsuarmiut (Twin Hills) Nutemtlat (Traditional) Angayukaviat (Government.)

ACKNOWLEDGMENTS

M any of the Elders of Nunamta (Our land) have contributed to the completion of this documentary. I am pleased to acknowledge them of their works for a better world for our children. If I had not gotten involved with land and the future of our children, I would not have helped them. I got to watch Hawaiians and the State of Hawaii in their fight for the little Island. I got to live there and witness the locals concerns, and coming back to Alaska, my home town, I saw the same situation.

Without the wisdom of the Elders who worked towards correcting the wrongs that their first born have gotten into and the wrongs practiced upon their children by VPSO’s and state Troopers, we never would have started the tribal governments and help to create the Kasgit Council of Elders. Kasgit Council of Elders who helped to create our Indigenous Traditional Governments, first as Tribal councils on paper of April 1992, and Traditional Governments 1999. I acknowledge Mr. President Clinton for recognition of Traditional governments in Alaska as of November 1992.

I thank Tsagloik Irvin Brink, Apanuluk Kairaiuak, Manokotarmiut Temereret Atanrit: Katak Willie Paul,Tsagmagak John Pauk, Tuyugkiak Gust Toyakak, Atmagalik Gust Tugatuk Naskar Anuska Tugatuk, Plupak Matfie Pat, Yukatsik Evon Maud, Ayagiak Sassa Maud, Agnapagak Olga Dick, Amagtsulie Lillie Gamechuk, Nasaurlugmiut: Tsalista Teddy Coopchiak, Kasar John Coopchiak, Robert Nicholai, Benjamin Coopchiak, Sr. and other elders councils. Ingritsuarmiut: Julius Kuku, Andrew Bogiulnguk, Dora Kuku, Robert Nicholai and Tsagak Walter Kuku.

And first and foremost, I acknowledge the Strongs Exhaustive Concordance of King James, that helped me to use the definitions of the Hebrew text, that gave me the back bone and steps to taking for establishing the betterment of this world and the re-establishment of our Indigenous governments of Healing.

FOREWORD

My book

I started my work helping the Elders while I was writing the definitions for Exodus 34, the initial definitions that I had defined using the KJV Dictionary was already broken (Exodus 21) by us all here in this great land. I found a dictionary in Hilo, Hawaii while I was attending University of Hawaii at Hilo. The hand written copy was the basis of my work, typewritten by 2002.

The Traditional Government is not bound by any laws passed by any other policy but their own traditional values, beliefs, by laws and customs rooted from their own people. They are a stable community of people with a territory, history, culture, and a common language, United under a single government. It is a type of government handed down from generation to generation.

I am writing this as a documentary and history of the Elders of Manokotak, their meetings, resolutions, compacts, etc., including the history of the deception, interferences, the procedure used by different entities, within the local (village or city), regional, or later by BIA, DOT funds… Or how local developments were diverted to Regional / subserivant entities.

The Nutemtlak Manokotarmiut Temerneret Atanrit (current name) had to change their Name at least three times because of the diversions and deceptions used in contracts, compacts, etc. by BIA, regional and local entities. There are two types of tribes, one indigenous and other artificial (artificial tribes through 93-638 self-determination document) s, the word traditional has two definitions, one indigenous and of one foreign. The foreign traditional government believes in jails and prisons (extortion) when the indigenous Traditional does not, they believe in correction and how to live in this world.. [Name = authority, character, and honor.]

Movement for decolonization had been on the works for some time, one in particular written to President Bush and President Garbachov was for decolonizing the Arctic and Hawaii, a meeting held in Kasigluk by the The Kasigluk Elder Conference. One which Manokotarmiut, Nasauglugmiut, and Ingritsuarmiut Elders supported. December 9-10, 1991.

CHAPTER 1

Proclamation of the Authority of the Self Existent. This was written from Exodus 34 with the King James Version Dictionary for Hebrew definitions. Copy on 9/2002, gave copy to Village council in October 12, 2002.

T he declaration of the authority of the self-existent nation, unto all descendants and future generations and to the Freedom of the People, An Act in accordance to rulers and customs of our ancestors, our Forefathers of time forever.

And to write and record these legislations, the act, matter, business, spoken of affairs, etc. the constitution that were in the ancestors legislations in order to bring forth and establish our ancestors country and our nations since the beginning of time.

The legislations have been brought forth to hurt, destroy, tear, etc. and to raise up in our country the foreign nation’s government and have established to bring down our chief rulers, of our country.

No man, good, great or mighty, will arise at once: nor will any man, good, great, mighty, or steward: see appear, approve, advise, behold, consider, enjoy, experience, in deed, regards, spy our whole country. Neither will they migrate, collect names, nor slough, break forth, inspect, admire, care for, consider inquire, search, seek out, to rule, associate, break, company, eat up, entreat evil, wander, and waste, towards, among, near, with both, under, against our country.

To write : rules and principles, both, to build like unto the first ancestor that were before time, beginning from the eldest, and the forefathers, and draw out and separate from our country the Foreign laws that were received or given.

The constitutions have been promoted by the Foreign country that was given: to put in order to take, accept, bring, buy, carry away, drawn, reserve, seize, send for use, take away in his power: means, direction, creditor, custody, debt, dominion, force, labor, order yield, to both legislate and bring down our existence, downwards by : deception, pharmaceuticals, learn by experience, distribute, determine by allotment, and addressing by name, position, signatures, mark, individuality, honor, authority, character, etc. of our self-existence: and has caused to cross over in transition, cover, alienate, deliver, enter beyond, proclamations, raises of taxes, etc. by determination, affairs and purpose.

To claim our Self existence, full of compassion, kindness, favor, patient, forbearing, abundant in quantity, size, age, number, elder in kindness, reproof, beauty, favor, mercy and truth, trustworthiness, stability and certainty.

Keeping kindness for thousands: to lift the perversity, evil, mischief, punishment and national moral or religious trespass, and will accept but not the treasurer, those made desolate, blames, and oversee the judgment and punishment of the forefather’s nation and the children, grandchildren, great grandchildren and their descendants.

The lawgiver cut subsistence and contracted a chief ruler, against our country, wilderness and world and depressed and force us homage to royalty and entreated to find kindness, in the affliction of our self-existence.

The Self existent nation entreats to approach the center of the heart within the self.

For it is a cruel, severe, grievous, heavy and stubborn congregated people, united, troops and nation. And exalts itself sin perversity, fault, punishment and offenses and takes away our liberty and freedom and our inheritance.

And to call, certify, challenge, etc. see, cut off compact, contracts, covenants, leagues, and opposite, counterpart against the whole, every people or nation.

To do or make, accomplish, advance, appoint, bring forth, govern, grant, keep, labor: to separate, distinguish, hidden things to exist, and have chosen to create in all, whatsoever, howsoever, the country, wilderness, and world, massing of troops, foreign nation, and all the congregated collected troops, attendants, nation approach, in order that to operate and consider, action, transaction, activity, product, property, business deed, occupation, possession workmanship, of the self-existent nation. (Yupiak=real human being)

To fear, revere, brighten, dreadful, to do or make, and arranged to accomplish, to bring forth, bruise, be busy, have a change of, commit, deal, dress, execute, feast, follow, furnish, gather industrious, govern, grant, hinder, hold, journey, keep labor, occupied, prepare, provide, sacrifice, and use men.

To guard, protect, attend, observe, preserve, regard, from sunrise to sunset continually, time and life that remaineth, the weather in trouble, and seasons yet to come.

To put away and drive out from possession: in a great variety of applications; anger, trouble, battle, conference, employ, fear, heaviness, presence, prospect, serve, state, sight, the benefactor, patron, protector, sponsor, supporter or person, activity, a regular customer, etc. merchant, trafficker, peddler, that brings down to subjection, buying and selling, trade, the business done by transportation, company, regulation, patron, terror, violence, confusion, and fear, abolish, make afraid, beat down, discourage, open country, unwalled town, business center of a city, a village, life giver, declare or life giver, store, threshing place, loath, be polluted, etc. that are not of our self-existent nation and country.

To guard yourself from compact, confederacy, covenant, league of the earth, country, wilderness, world; above, over, upon, against, to go or come for fear that it may be a strength to approach for whatever purpose of you. But you shall bear down, cast down, destroy, overthrow, pull down, root out, their place of alter (a platform where sacrifices are made for god, (Courts) a table (legislatures) or place of purposes in a place of worship, capital house, to change, make or become different (education), scrutinize, hurt, view, expect,; their stations appointed deputy, officer, etc. and be freed from their groves.

You shall not worship to depress, prostate, homage to royalty, made to stoop or else ; hinder, defer, delay, the chief almighty and forget or forsake the self-existent authority, because the honor, authority, and character is intensely devoted or earnest, and an almighty Chief.

You shall not; make, bestow, accomplish, bear no: league, libation, image, (copy) powers, strength, and mighty chiefs.

You shall keep the Passover and observe, protect, guard, you will get meat, food, freely as constituted: in the new moon in the month of spring. For in the month upnigkak, you were pulled out from bondage, besiegers, distress fastness, etc.

All the tender love and compassion from the heart is power and dismiss from the heart within the self, something bought, property, possession, purchase, substance, whether; as a traveler, merchant or the desolate, waste but be mindful.

The first opening of oil, you will preserve, deliver, rescue from desolation and waste, and if you redeem it not, then you shall struck off or cut off the narrow strip of land.

All the chiefs, eldest sons of the nation, builder of the family name, grandson, quality and condition shall be redeemed, released or rescued; and shall not; appear, advise, approve, behold, consider, discern, make to enjoy, have experience, gaze, respect, spy; against, anger, battle employ, prospect, serve state, undeservedly without cause, in vain, empty, and void.

Be cheerful and bright daily, in the revolution of time, always to turn away :rebellion, wrong, etc. but when it is complete, in a space of time, you shall repose; celebrate, desist from exertion ; in season: write, fabricate material, keep silent at the appointed times; festivals, assembly, congregation, place of meeting, assembly and in time you shall rest with freedom.

And thou shall observe the festival of weeks and years of the spring, and first born child, and celebrate according to the years end.

To legislate and make perfect all your men children to appear before the Self Existent Elders. Our Self Existent of our nation shall have power, shall volunteerily drive out the non Self Existent claimers of a foreign nation, who claim to possess or lands and we shall broaden and open wide our lands borders. Neither shall any man desire our land, country, nation, and world; when you shall act and cut of those who work against and toward our Self Existent nation. And,

You will not seeth a kid from its mother’s milk. You will not violently cut off the bond of the family of its richness, kind, and relationship. You will not forcefully take a child from its mother, severing the bonding stage of her relationship. You will not build a dam to cut off the richness of the watering of the mother earth and its life. You will not cut off the people of its own kine, country and nation, you will not drink liquor when nursing and you will not use liquor to take a child from its mother.

Our Self existent nation shall make birth certificates, Identification cards by our self-Existent names which shall rescue our people from other law giver not of our self-existent Nation.

Our Self Existent nation shall correct, direct, and prosper with these acts; for after these shall all covenants, compacts be cut off, and shall rule his own people. All the Self Existent people and future generations shall prevail.

The law giver shall legislate to build an agreement of Acts in accordance to rules with customs from our ancestors. And record upon these legislations ; the matter, spoken of, things, causes, acts, advise, affairs, answers, books of business, that were our Ancestors legislations that were broken by the establishment of another Nation from afar land. Who has presented themselves to transfer all powers of our Chief and our country to another individual.

An Act to stop all the works not of our Self Existent nation to: To legislate to build our forefathers legislations; to take away the burdens set upon our people by a Foreigners Laws that were given.

To legislate, to constitute, and reserve the : right, power, means, direction, creditor, custody, debt; who has brought down; subdued: using deception, pharmaceuticals, and has made birth certificates and Identifications; marking our people to be transferred to their national names, has caused our children to change, provoked to anger, paying of taxes: because of their national names : authorities, characters, and honors; Identifications: causing our Self Existent chief to cease from their presence.

To legislate to stop and destroy all contracts and compacts that have been given to our People to try and take away our lands, business, taxes, waters, and all our Human Rights of this Land.

To keep our children from associating with foreign nations who are a stiff necked people who congregate against our people. Who have caused our people to become mischief, and break OUR laws, and have polluted our lands and people by their compacts. These shall be separated and to correct the wrongs of our nation. You will not be afraid. All the wrongs of this world will be corrected.

You will not work or serve any other government, but your own Self Existent Government of your own people. You will only be seen by a Supreme of your own people.

Three times a year, shall your men children: son, grandson, subject nation, appear: to see, advise self, approve, behold, certainly consider, discern, enjoy, have experience, gaze, take heed, indeed, joyfully look before, accept, employ, beseech against, the heaviness of the partial person of the state and the Self Existent or eternal shall prevail.

Thou shall not slaughter, kill, shoot out, slay, slaughter blood of man or animal.

Thou shalt not offer the innocent victim or act with extortion. Neither shall the victim be left, remain, stay permanent, murmur, remain, or lodge unto the morning, dawn, day, and early morning.

You will not offer the juice of grape with ferment.

You will make laws with the Self Existent or Eternal from sunrise to sunset, required season; to twist away from the adversity: wretched and troubled state: You with neither serve or learn their laws, or absorb their laws, nor will you waste water, gas or electricity

CHAPTER 2

MOVEMENT BY MANOKOTAK TRIBAL ELDERS

I started my work for the Tribal Elders because I had been studying the definitions of the scriptures of the Hebrews of the Old Testament and the Greeks text of the New Testament. I found there were two types of tribes described in the scriptures: Your own tribe (branch) that works for your people. 1. The alive one with leaves (people). 2. The other is the artificial tribe that is severed, boards, staff, etc., with no leaves (people). The severed tree that is in the midst of thee. (Genesis). I found the word villages (Hebrew) included the definition of devils and also meant the apple, daughter, and court etc. the word city had negative definitions throughout the scriptures. I defined those in the church but many here did not know the meanings, and since they worked for those entities, found excuses.

In the month of April (Upnigkak=spring, or month of Abib (Hebrew). Meeting was held by the Elders of Manokotak because of rumors being spread of the city via village via MNL council were planning on running this community solely as a city. The rumor being associated with taxes where they were going to be taxed with all their land, homes, furniture, and the like. It also had to do with a growing dislike of sons being transported out of their communities and the elders did not feel the sentencing and fines did not fit the crime as described by foreign laws. They needed their sons to stay home and help them with their daily lives, and/ or do community service for a day and that was it.

The Elders were concerned about the future of their children and grandchildren and had been talking about it for some time. They needed to get together and do something to protect the people. They knew what had happened to the Ingelik’s, (Indians) and it was happening here. So they set up a meeting, to talk to the community, especially the village via city council who also sat in the Manokotak Natives Limited board.

The first document was written on a computer which had been purchased from the city office; it was one of the first computers of the community when computers were introduced for office works.

INITIAL MEETINGS BY MANOKOTAK TRIBAL ELDERS COUNCIL

The 4 Agendas was written as follows: which was held from April 20-24, 1992. The beginning works of the Traditional (Nutemtlak) Trible Elders.

The Heading: Manokotak Trible Elders, and was written as a Trible government Meeting.

At 10:00am, Meeting called to order by Chief John Pauk.

10:30 am. Roll call: Trible elders, city council, LTD board members.

10:45 Invocation by Manokotak Elder John Pauk, 11:00am Welcome Tribe Elder Willie Paul.

11:15 am. Introduction and purpose of Tribe Elders meeting by Michael Gloko, Sr.

11:49 am. Review of Agenda: Manokotak Trible Elder’s moderations, purpose activities and progress report by Nels Franklin, trip to Juneau.

12:00 Lunch Break.

1:00 pm: Meeting back to order.

1:15 Trible Court System

2:00 Trible Government in Manokotak

2:30 ANA Grant, How grant will be used and main purpose of Grant

3:00 Meeting Adjourned.

The second document: Heading: Manokotak Trible Elders: Trible Government, the next lines were in capital letters.

PROPOSAL: TO THE CITY COUNCIL OF MANOKOTAK

WE THE ELDERS., ARE MAKING A PROPOSAL TO DEVELOP A TRIBLE COURT HERE IN MANOKOTAK AS ALSO VILLAGE PEACE OFFICERS WILL BE IN OUR CONTROL AS WELL AS VILLAGE ORDINANCE. WE WILL ENFORCE THE VILLAGE LAWS AND BY-LAWS OF THE TRIBLE GOVERNMENT.

PROPOSAL # 2:

WE THE ELDERS OF MANOKOTAK WILL WORK AS THE TRIBLE GOVERNMENT, OPERATING BUDGET WILL COME FROM ANA GRANT. THIS ANA GRANT COMES FROM THE FEDERAL GOVERNMENT FOR MAIN PURPOSE OF THE TRIBLE GOVERNMENTS OPERATION IN THE VILLAGES WITHIN ALASKA.

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Another document: also with the heading: in capital letters:

MANOKOTAK TRIBLE ELDERS TRIBLE GOVERNMENT MANOKOTAK, ALASKA 99628, dated: April 21, 1992.

PROPOSAL:

From the Trible Elders

We the Trible Elders of Manokotak are making a proposal to the City of Manokotak. Let it be known that: we the Tribal Elders of Manokotak would like to exercise the power at Tribal Government, here in Manokotak as well as its places.

For Thousands of years we existed as self-governing sovereign nation and let it be known that we the Tribal Elders of Manokotak will be in control of Tribal Courts and its laws of this community, because we have always protected our land from intrusion by foreign tribes, and these aliens were to be treated no different. They respected that, so they knew that we would protect our lands from intrusion, and these facts are written in their documents. We had complete control over all our lands, sea, and air.

The document dated April 24, 1992, For Tribal Traditional Government. ANA Grant applied from the Federal Government

1. John Pauk: Chief

Present were:

2. Matfie Pat 3. Evon Maud 4. Abraham George 5. Michael Gloko 6. Daniel Tugatuk 7. Kathy Tugatuk 8. Willie Paul 9. Wassillie Gamechuk 10. Pauline Gamechuk 11. Jonah Lomack 12. MaryAnn Mochin 13. Wassillie Tugatuk

Meeting with people of Manokotak, proposed by Chief John Pauk. Micheal Gloko set date for meeting. Gust Bartman joined the meeting., and so did others.

(Note : this meeting was held in Yupiak language, it also was recorded and is written in English for Education purposes).

Abraham George: ANA Grant is from the Federal Government to help fund the Traditional Tribal Government with office supplies such as computers, office copy machines, FAX machines, papers, and all other supplies needed. Asked for Grant for : Jobs to be established through Tribal Government, funds for college to give our people more opportunities, and to help development of Community. ANA Grants main purpose was to help fund Tribal Government in each village in Alaska.

Gust Bartman: American Native Administrative (ANA) Grant was asked for the people to use for their own support, for their own programs: Social Services, Tribal Court, and Tribal Government.

John Pauk: Apprenticeship can be obtained. Someone from Akiachak can come and teach if asked. Application was held back and will see what it is.

Abraham George: Asked for operating budget. ANA is from the Federal Government and not from the State. ANA: Federal and Tribal on a Government to Government relationship. ANA was to be used for Traditional Tribal Government and not for the city of State programs. Office: desks, computers, audio video, phones, etc., employ people with higher pay. For use of the Traditional Elders Council, budget; money, and order of business: Own police, own Tribal Court, Welfare offices, own laws, especially for closer contact with the people. As traditional practice of helping elders as crime repayment (sic’ which in reality was teaching of doing good things, raising self-worth and esteem of functional healing.). ANA will work under Federal.

Daniel Tugatuak(Amayuk) of old time, help was used as crime payment. (Crime is a foreign term)

John Pauk (Tsagmagak) Manokotarmiut has jurisdiction over crimes committed. Tribal Government Traditional under Federal Government (Anguyagta=term for Federal used which is defined as one who fights or military in Yupiak)

Gust Bartman (Ayagoik) ANA Grant: 65,000 for Tribal Administration: is it supposed to share with the city?

Manokotak is not against or is in kind, not fit for ANA under circumstances: City is keeping the village from becoming a self-supporting community. ANA was first inquired because they thought the Village needed a self-supporting community. It can reach self-supporting status under Traditional Tribal Government.

John Pauk and Willie Paul will be going to meeting at the Yupiak Tribal government villages.

Resolution needed for the elders, to change to Yupiak or Manokotak Traditional Elders council.

ANA Grant proposal: Gust proposed it under Village Traditional Council. Swalbe signed for the grant.

City and Village Council office was used for meeting. Manokotak Yupiit Tribal council or Traditional Council.

ANA Grant acception, Tribal Council. ANA consultant program specialist: call GENE ALUK [phone].

ANA must be taken from City council for use of establishing a separate office under traditional Tribal Council. Try Sample resolution. (Yupik-important to take village council can just take from village, need not permission from misuse if City workers work as village workers.)

Meeting is to separate the village council (Nunatsoigam angyukagoigie) and the city council to have different people work in each department.

This document was signed by Chief: John Pauk, witness: Eleanor Rose Moore.

The next day, which was recorded and taken by Willie Paul, the office was full. Concerned citizens were talking in support of the Manokotak justice tribal court development. Most were the younger tribal members who were educated in the home town. The council village via city via MNL council members made comments, questions. Louie Alakayak said Jonah or Iblie (Abraham George) were not from here.

The village via city council) talked about what they were taught. They were the ones who had been taken to boarding schools and influenced or made to believe they were incapable of running their own programs. Talk also brought in that other communities up North who were developing their own programs with the recognition of the loss of lands of the future generation by foreign laws. The loss of fishing rights associated with ANCSA and corporations.

The document dated: April 24, 1994. Heading reads: Manokotak Traditional Elders Council. Manokotak Alaska, 99628. (Note: Writing as written)

I. MEETING CALLED TO ORDER BY CHAIRMAN: MICHEAL GLOKO (Tsagumilik)

II. ESTABLISHMENT BY QUARUM

III. APPROVAL OF AGENDA

IV. REPORTS

1. ABRAHAM GEORGE (Iblie) C.E.O.

2. GUST BARTMAN: (Ayagoik) project director

3. ROSE MOORE (Alapak): book keeper

V. ORDER OF BUSINESS

1. NEW ANA GRANT FOR FISCAL YEAR 1992/.1993

2. FORMATION OF EXECUTIVE BOARD

3. IMPLEMENATION OF NEW GOVERNMENT IN EACH VILLAGE LEVEL.

4. HIRING OF NEW PERSONNEL.

VI. PEOPLE TO BE HEARD

VII. SET DATE FOR NEXT MEETING

VIII. ADJOURNMENT.

Wassillie Tugatuk (Lugusak) (City, village, BBNA, MNL?) talked that if we went tribal, the people would no longer be seen at the hospital, receive SS or Public Assistance, Food stamps or other such help. He is one of those who have always been against the Trible Elders Council. (Temerneret Atanrit)

The Elders (Temerneret) went ahead with the meetings.

The next step was the sending of one representative, Etuk, the mailing of the documents to the Federal Government. (Anguyagta) That was when Mr. Clinton was president: It was on November 2, 1992, that the recognition of the Traditional (Nutemtlak) Governments was signed by President Clinton. It was said that Etuk signed away Traditional government developments : gas pads in Anchorage, Baluga commission, etc.

The next resolution was signed by Tommy Evon, (Kanulie) Willie Paul (Tegengak) and John Pauk.(Tsagmagak) This was a resolution with whom the Manokotak Trible Elders and workers did not know about. This resolution was in John Pauks folder, which he had no knowledge of by his support and attending meeting with Kasigluk Elders Conference, for the next following years.

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CHAPTER 3

MOVEMENT BY MANOKOTAK TRIBAL ELDERS

I started my work for the Tribal Elders because I had been studying the definitions of the scriptures of the Hebrews of the Old Testament and the Greeks text of the New Testament. I found there were two types of tribes described in the scriptures: Your own tribe (branch) that works for your people. 1. The live one with leaves (people). 2. The other is the artificial tribe that is severed, boards, staff, etc., with no leaves (people). The severed tree that is in the midst of thee. (Genesis). I found the word villages (Hebrew) included the definition of devils and also meant the apple, daughter, and court etc. the word city had negative definitions throughout the scriptures. I defined those in the church but many here did not know the meanings, and since they worked for those entities, found excuses.

In the month of April (Upnigkak=spring, or month of Abib (Hebrew). Meeting was held by the elders of Manokotak because of rumors being spread of the city via village via MNL council were planning on running this community solely as a city. The rumor being associated with taxes where they were going to be taxed with all their land, homes, furniture, and the like. It also had to do with a growing dislike of sons being transported out of their communities and the elders did not feel the sentencing and fines did not fit the crime as described by foreign laws. They needed their sons to stay home and help them with their daily lives, and/ or do community service for a day and that was it.

The Elders were concerned about the future of their children and grandchildren and had been talking about it for some time. They needed to get together and do something to protect the people. They knew what had happened to the Ingelik’s, and it was happening here. So they set up a meeting, to talk to the community, especially the village via city council.

The first document was written on a computer which had been purchased from the city office; it was one of the first computers of the community when computers were introduced for office works.

INITIAL MEETINGS BY MANOKOTAK TRIBAL ELDERS COUNCIL

The 4 Agendas was written as follows: which was held from April 20-24, 1992. The beginning works of the Traditional (Nutemtlak) Trible Elders.

The Heading: Manokotak Trible Elders, and was written as a Trible government Meeting.

At 10:00am, Meeting called to order by Chief John Pauk.

10:30 am. Roll call: Trible elders, city council, LTD board members.

10:45 Invocation by Manokotak Elder John Pauk, 11:00am Welcome Tribe Elder Willie Paul.

11:15 am. Introduction and purpose of Tribe Elders meeting by Michael Gloko, Sr.

11:49 am. Review of Agenda: Manokotak Trible Elder’s moderations, purpose activities and progress report by Nels Franklin, trip to Juneau.

12:00 Lunch Break.

1:00 pm: Meeting back to order.

1:15 Trible Court System

2:00 Trible Government in Manokotak

2:30 ANA Grant, How grant will be used and main purpose of Grant

3:00 Meeting Adjourned.

The second document: Heading: Manokotak Trible Elders: Trible Government, the next lines were in capital letters.

PROPOSAL: TO THE CITY COUNCIL OF MANOKOTAK

WE THE ELDERS., ARE MAKING A PROPOSAL TO DEVELOP A TRIBLE COURT HERE IN MANOKOTAK AS ALSO VILLAGE PEACE OFFICERS WILL BE IN OUR CONTROL AS WELL AS VILLAGE ORDINANCE. WE WILL ENFORCE THE VILLAGE LAWS AND BY-LAWS OF THE TRIBLE GOVERNMENT.

PROPOSAL # 2:

WE THE ELDERS OF MANOKOTAK WILL WORK AS THE TRIBLE GOVERNMENT, OPERATING BUDGET WILL COME FROM ANA GRANT. THIS ANA GRANT COMES FROM THE FEDERAL GOVERNMENT FOR MAIN PURPOSE OF THE TRIBLE GOVERNMENTS OPERATION IN THE VILLAGES WITHIN ALASKA.

Another document: also with the heading: in capital letters: MANOKOTAK TRIBLE ELDERS TRIBLE GOVERNMENT MANOKOTAK, ALASKA 99628, dated: April 21, 1992.

PROPOSAL:

From the Trible Elders

We the Trible Elders of Manokotak are making a proposal to the City of Manokotak. Let it be known that: we the Tribal Elders of Manokotak would like to exercise the power at Tribal Government, here in Manokotak as well as its places.

For Thousands of years we existed as self-governing sovereign nation and let it be known that we the Tribal Elders of Manokotak will be in control of Tribal Courts and its laws of this community, because we have always protected our land from intrusion by foreign tribes, and these aliens were to be treated no different. They respected that, so they knew that we would protect our lands from intrusion, and these facts are written in their documents. We had complete control over all our lands, sea, and air.

The document dated April 24, 1992, For Tribal Traditional Government. ANA Grant applied from the Federal Government

1. John Pauk: Chief

Present were:

2. Matfie Pat 3. Evon Maud 4. Abraham George 5. Michael Gloko 6. Daniel Tugatuk 7. Kathy Tugatuk 8. Willie Paul 9. Wassillie Gamechuk 10. Pauline Gamechuk 11. Jonah Lomack 12. MaryAnn Mochin 13. Wassillie Tugatuk

Meeting with people of Manokotak, proposed by Chief John Pauk. Micheal Gloko set date for meeting. Gust Bartman joined the meeting., and so did others.

(Note : this meeting was held in Yupiak language, it also was recorded and is written in English for Education purposes).

Abraham George: ANA Grant is from the Federal Government to help fund the Traditional Tribal Government with office supplies such as computers, office copy machines, FAX machines, papers, and all other supplies needed. Asked for Grant for : Jobs to be established through Tribal Government, funds for college to give our people more opportunities, and to help develop of Community. ANA Grants main purpose was to help fund Tribal Government in each village in Alaska.

Gust Bartman: American Native Administrative (ANA) Grant was asked for the people to use for their own support, for their own programs: Social Services, Tribal Court, and Tribal Government.

John Pauk: Apprenticeship can be obtained. Someone from Akiachak can come and teach if asked. Application was held back and will see what it is.

Abraham George: Asked for operating budget. ANA is from the Federal Government and not from the State. ANA: Federal and Tribal on a Government to Government relationship. ANA was to be used for Traditional Tribal Government and not for the city of State programs. Office: desks, computers, audio video, phones, etc., employ people with higher pay. For use of the Traditional Elders Council, budget; money, and order of business: Own police, own Tribal Court, Welfare offices, own laws, especially for closer contact with the people. As traditional practice of helping elders as crime repayment (sic’ which in reality was teaching of doing good things, raising self-worth and esteem of functional healing.). ANA will work under Federal.

Daniel Tugatuak(Amayuk) of old time, help was used as crime payment. (Crime is a foreign term)

John Pauk (Tsagmagak) Manokotarmiut has jurisdiction over crimes committed. Tribal Government Traditional under Federal Government (Anguyagta=term for Federal used which is defined as one who fights or military in Yupiak)

Gust Bartman (Ayagoik) ANA Grant: 65,000 for Tribal Administration: is it supposed to share with the city?

Manokotak is not against or is in kind, not fit for ANA under circumstances: City is keeping the village from becoming a self-supporting community. ANA was first inquired because they thought the Village needed a self-supporting community. It can reach self-supporting status under Traditional Tribal Government.

John Pauk and Willie Paul will be going to meeting at the Yupiak Tribal government villages.

Resolution needed for the elders, to change to Yupiak or Manokotak Traditional Elders council.

ANA Grant proposal: Gust proposed it under Village Traditional Council. Swalbe signed for the grant.

City and Village Council office was used for meeting. Manokotak Yupiit Tribal council or Traditional Council.

ANA Grant acception, Tribal Council. ANA consultant program specialist: call GENE ALUK [phone].

ANA must be taken from City council for use of establishing a separate office under traditional Tribal Council. Try Sample resolution. (Yupik-important to take village council can just take from village, need not permission from misuse if City workers work as village workers.)

Meeting is to separate the village council (Nunatsoigam angyukagoigie) and the city council to have different people work in each department.

This document was signed by Chief: John Pauk, witness: Eleanor Rose Moore.

The next day, which was recorded and taken by Willie Paul, the office was full. Concerned citizens were talking in support of the justice tribal court development. Most were the younger tribal members who were educated in the home town. The council village via city via MNL council members made comments, questions. Louie Alakayak said Jonah or Iblie (Abraham George) were not from here.

The village via city council) talked about what they were taught. They were the ones who had been taken to boarding schools and influenced or made to believe they were incapable of running their own programs. Talk also brought in that other communities up North who were developing their own programs with the recognition of the loss of lands of the future generation by foreign laws. The loss of fishing rights associated with ANCSA and corporations.

The document dated: April 24, 1994. Heading reads: Manokotak Traditional Elders Council. Manokotak Alaska, 99628. (Note: Writing as written)

I. MEETING CALLED TO ORDER BY CHAIRMAN: MICHEAL GLOKO (Tsagumilik)

II. ESTABLISHMENT BY QUARUM

III. APPROVAL OF AGENDA

IV. REPORTS

1. ABRAHAM GEORGE (Iblie) C.E.O.

2. GUST BARTMAN: (Ayagoik) project director

3. ROSE MOORE (Alapak): book keeper

V. ORDER OF BUSINESS

1. NEW ANA GRANT FOR FISCAL YEAR 1992/.1993

2. FORMATION OF EXECUTIVE BOARD

3. IMPLEMENATION OF NEW GOVERNMENT IN EACH VILLAGE LEVEL.

4. HIRING OF NEW PERSONNEL.

VI. PEOPLE TO BE HEARD

VII. SET DATE FOR NEXT MEETING

VIII. ADJOURNMENT.

Wassillie Tugatuk (Lugusak) (City, village, BBNA, MNL?) talked that if we went tribal, the people would no longer be seen at the hospital, receive SS or Public Assistance, Food stamps or other such help. He is one of those who have always been against the Trible Elders Council. (Temerneret Atanrit)

The Elders (Temerneret) went ahead with the meetings.

The next step was the sending of one representative, Etuk, the mailing of the documents to the Federal Government. (Anguyagta) That was when Mr. Clinton was president: It was on November 2, 1992, that the recognition of the Traditional (Nutemtlak) Governments was signed by President Clinton.

The next resolution was signed by Tommy Evon, (Kanulie) Willie Paul (Tegengak) and John Pauk.(Tsagmagak) This was a resolution with whom the Manokotak Trible Elders and workers did not know about. This resolution was in John Pauks folder, which he had no knowledge of by his support and attending meeting with Kasigluk Elders Conference, for the next following years.

CHAPTER 4

December 14, 1993: letter to BIA by village council about Tribal court funds: NOT by Tribal council.

Manokotak Village Council

December 14, 1994

Bureau of Indian Affairs

1675 C Street

Anchorage, Alaska 99501-5198

Dear Sirs:

This letter is to inform your office that we are in receipt of you program announcement, regarding the availability of funds to create a Tribal Court:

The Manokotak Village Council and I, Wassillie Tugatuk Sr. as the Chief Executive Officer of Manokotak Village Council, are in full support of this project.

Thank you, in advance, for your support in our submission of this Grant.

Sincerely,

Wasillie Tugatuk, Sr.

Manokotak Village Council Pres.

Manokotak -Brief History of Manokotak

T he Native Village of Manokotak is located approximately 25 miles west of Dillingham, in the Bristol Bay area of southwest Alaska, The village population of approximately 400 people is 95% Yupik Eskimo.

The main source of income is Commercial Fishing. The Commercial Fishing activity is done in the Bristol Bay area, for a period of about 2 months in June and July. For the rest of the year most of the residents of Manokotak rely on subsistence hunting and fishing for the winter months.

With issues of Tribal concern that arise, Manokotak village has developed a constitution seeing the need to settle legal issues within the boundaries.

The Traditional Council seeing the emerging issues and problems has recognized the need to make decisions that affect the Tribal Members of the Village of Manokotak, Therefore funding is needed to plan and develop a Tribal Court for the Village of Manokotak.

STATEMENT OF NEED:

The Manokotak Village Council having formally adopting a Constitution as well as a Comprehensive Five Year Plan as a guideline has selected from the plan the following:

"1.8 Tribal Court Development: The Manokotak Village Council shall explore and study the feasibility of establishing a tribal court structure as a formal entity of the Tribal Government. The tribal court would exercise jurisdiction in those matters delegated to it by the Tribal council to include at a minimum an Indian Child Welfare ordinance, Land Use and other Codes and Ordinances enacted by the Council. The Manokotak Tribal Court shall operate under procedures based on traditional Yupik culture which seeks to develop peace and unity among Tribal members. The Manokotak Tribal Court will conduct its business in both English and Yupik languages.

3.17 Indian Child Welfare: Manokotak Village Council shall take the steps necessary to become an effective advocate for the best interest of native Manokotak Children. This shall include, but not limited to, the creation of a Tribal Court, passage of a Child Welfare Code, and the creation of an active Child Welfare program through funding available for these purposes from the Bureau of Indian Affairs. Since many families have parents belonging to other tribal groups, every effort shall be made to create a program that will work for the best interest of the children, while recognizing the legitimate interest of other tribal organization.

The problem as addressed above seeks to carry out a plan as in its development stage. As of now the Manokotak Village Council does not have a Tribal Court, as such but with the secured funding from the Bureau of Indian Affairs a plan will be fully developed to establish an operational Tribal Court to serve the Native community of Manokotak, within the boundaries it sets forth and the implementation of following the Indian civil Rights Acct.

Project Approach:

With the Secured funding for the development of a Tribal court, the project will be for duration of 12 months. Within this time period the Village Council will be trained. The Tribal Judge trained to able to conduct a proper trail. Purchase of equipment requires keeping information in a manner consistent with a Court system.

The overall impact of the project will be a Tribal Government that will be able to handle issues that are of Tribal concern, within the boundaries set fourth within the Manokotak village council Constitution and its Comprehensive 5 year Plan. An ordinance Code will be developed rules and procedures and evidence standard followed.

Budget Narrative:

With this grant the Manokotak Village council. Judges and the Village council will be trained at a workshop to be arranged in Manokotak. The workshop to train these people will be to cover the rules, procedures and evidence standards to in order for the village Council and the Judge to be able to Conduct Court procedures.

Purchase of Material and Equipment is needed for this project. Purchase of a file cabinet, a set of statutes and associated Law books are of essence, Judge Robes and office supplies. Text material such as The Indian Civil Rights Act, Alaska statutes and Federal status will be explored.

Project Evaluation:

The evaluation of the project will be based on the scope of the grant. How well has the plan to develop a Tribal Court carried out? Manokotak Village etc.? Are the code of Ordinance, rules and procedures in place?

NOTE: This letter from a man who said if the Elders went tribal, they would no longer get social security, food stamps, is seen at the hospital. Still trying to hang on to Village council.

BIA started work on the branches of recognized Tribes to qualify for BIA funding for compacts of .19%. That was established in 1994 (Federal registrar). The recognized tribes are in the Secretary of Interior information, who qualifies for BIA funding. Ada Deer was the secretary of Interior at the time. Computers and the FAX machines were sent to the office, which was city via village council office, guess who is using them?

JOBS FOR MANOKOTAK TRIBAL ELDERS COURT SYSTEM

Computers had been sent to the village/city office, and guess who uses them? Jobs were opened, the Tribal clerk, Jonathan Pat, who was supposed to work for Tribal courts did work for the Village Administrator. The next job opening was the Tribal child Social Worker under Indian Child Welfare Act.

CHAPTER 5

COMPACT SIGNED WITH BBNA, GRAND CHIEF, AND VILLAGE ADMINISTRATOR:

T here was no knowledge of a compact that had been signed on November 1994 by Willie Paul, Terry Heofferley,(BBNA CEO) and Gust Bartman (Manokotak Village Administrator)

Without the knowledge of the Elders Tribal council, the Grand Chief who had gone to Kasigluk to be deemed grand chief, had signed a compact, (which was found in 1999 in the city/village office). John Pauk did not know he was to go to Kasigluk, he was out fishing. I wrote to Terry Heofferley for a copy of that compact, but he sent me one with Michael’s signature as Tribal President. Anderson said it was probably in the archives. Village council never responded.

The job for Tribal Child Social Work was opened through BBNA, and I think Arline Franklin got it since it was the highest paying job at the time. She quit getting another higher paying job. Although BBNA did not want me on there, I may have been the only applicant. I got the