Moose Gain Ground but Keep a Low Profile

From the NY Times today:

By LISA W. FODERARO
Published: May 28, 2008

McKENZIE MOUNTAIN WILDERNESS, N.Y. — Here in the boreal forests of the Adirondack Mountains, moose are seemingly everywhere and nowhere.
In the Adirondacks, the moose population has grown to about 400. Its likeness is often on souvenirs, but many residents haven’t seen a real one.
In the sachet-scented gift shops of Lake Placid, where high heels outnumber hiking boots, there are moose-inspired cookie jars, moose-shaped soaps, moose-head lollipops, moose-emblazoned kitchen mitts and a $12.95 book titled “Uses for Mooses and Other (Silly) Observations.”

But while it may be the overworked mascot of the Adirondacks tourist trade, the moose, which has quietly returned to northern New York over the last quarter-century, remains a mystery. Many longtime residents have never glimpsed one. And wildlife biologists are unsure whether the small but secure population of some 400 moose is on the verge of an explosion — as happened in New Hampshire in recent decades — or headed for an eventual decline because of global warming.

“It’s the icon of the north woods,” said Heidi E. Kretser, a scientist with the Wildlife Conservation Society, the nonprofit organization that operates the Bronx Zoo and has an outpost in the Adirondacks. “They’re massive creatures. They’re just very appealing characters.”

To better understand their lifestyle and behavior, the Wildlife Conservation Society sent specially trained dogs into the piney woods here recently, not in search of actual moose, but their scat, or excrement. One morning this month, Camas, a German shepherd who had traveled from Montana for the mission, traversed the dense wilderness around Moose Pond. The forest floor was just springing to life, with wood sorrel and striped maple saplings pushing up through dead leaves and ferns unfurling.

But in a sign of moose elusiveness, Camas found the scat of black bear and ruffed grouse but nothing redolent of moose, even though there had been recent sightings in the area. (The day before, a colleague of Camas had more luck, sniffing out nine discrete examples of moose scat; the conservationists organized 20 such outings between May 12 and May 25, in a program financed in part by the Natural History Museum of the Adirondacks, popularly known as the Wild Center, in nearby Tupper Lake.)

By analyzing the scat, the society hopes to learn more about the habits, genetics and overall health of New York’s moose population.

But with only a few hundred moose scattered across the Adirondack state park, which comprises private and public lands in an area roughly the size of Vermont, locating moose scat is far easier than locating the actual mammals, despite their hulking size. (Bull moose can weigh up to 1,400 pounds and eat 40 to 60 pounds of vegetation a day.)

Scat analysis is less traumatic for moose than more traditional techniques. “It’s not a replacement for collaring, but it’s another tool for managers and researchers and it’s noninvasive,” Dr. Kretser said. “You eliminate the stress of darting the animal.”

Moose were hunted out of existence in the Adirondacks just before the Civil War, but began to tromp back into the state in the early 1980s, entering from Vermont and Canada. Wildlife experts expect their numbers to continue to climb, but they also speculate that the moose, which rely on birch twigs, maple bark and other vegetation found in northern hardwood forests, could eventually retreat. The animals could leave the Adirondacks for points farther north, after decades of global warming.

“We’ll see the population double in size,” said Chuck Dente, a big-game biologist for the State Department of Environmental Conservation, noting that Vermont and New Hampshire each have several thousand moose. “The more moose you have, the more they can reproduce very quickly and successfully. Once they get established, the population can take off. But what happens after that, we don’t know. We have a group of scientists working on the ramifications of climate change.”

Recent moose necropsies — the equivalent of autopsies — have revealed that a parasite called brain worm is taking a toll on moose here. The worm gets into the brain cavity and the spinal column and ultimately kills the moose.

Mr. Dente said that rising temperatures in the coming decades could lead to more brain worm, which is part of a complex food chain involving snails, as well as other parasites. “As things warm up a little bit, that allows the snail to survive better,” he said.

Whereas black bears, which number about 5,000 in the Adirondacks, are considered a nuisance by some, foraging for garbage, moose pretty much keep to themselves. If their numbers grow, however, so will the possibility of moose-vehicle collisions, and state officials and wildlife advocates are girding for a backlash in public perception.

In New Hampshire, which is home to about 6,000 moose, there are 200 to 250 collisions involving moose each year. Human fatalities are rare, but there have been serious injuries.

By contrast, Adirondack Park, which contains virtually all the moose in New York State, has an average of four to six collisions a year, and none so far, environmental officials say, have been fatal to the drivers. Several weeks ago in Saranac Lake, for instance, a moose was killed after being struck by three vehicles in a row.

“Hitting a moose is a nasty thing because you really don’t see them,” Mr. Dente said. “They’re a solid color at night, and they’re so tall that you don’t get the reflections of their eyes from the headlights. You don’t see them until you’re right on top of them.”

For now, their presence in the Adirondacks is more a source of fascination than vexation. “The moose are kind of mysterious,” said Julie Outcalt, a sales clerk at the Adirondack Museum store on Main Street in downtown Lake Placid, where shoppers can choose among moose-head bookends ($130) and a birch-bark moose figure ($42). “I’ve been here 30 years, and I’ve never seen one.”

Moose are not listed as endangered or threatened in New York, but they are protected, which means they are off limits to hunting. Maine, Vermont and New Hampshire allow limited moose hunting. “If all of a sudden we got up to 800 or 1,000 moose, we would start to seriously look at hunting permits,” Mr. Dente said. “Or if we saw a lot of roadkill, we might make that the only area you could hunt in.”

That’s fine with many environmentalists, who point out that moose have no natural predators and that fees from hunting licenses help pay for wildlife conservation efforts. “You want the moose population to be at a level where there’s not a lot of negative interactions with people,” said Dr. Kretser of the conservation society.

Bushwacking her way through here, close on the heels of Camas, the German shepherd, Dr. Kretser said she hoped moose would remain a fixture of the Adirondack woods — and not merely raw material for trinkets.

“The Adirondacks is a boreal area, and many of the boreal species, including moose, loons, gray jays and rusty blackbirds, are at the southern extent of their range,” she said, climbing over a moss-covered log. “If climate change accelerates, as people are predicting, then moose will have a tough time.”

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Oberlin College Green House

This is an awesome thing:

A day with the environmentally conscious students living in the sustainability house at Oberlin College.

http://video.on.nytimes.com/?fr_story=7e8b04d484923da2a67c3a55bc8fb6d6e51ced0d

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Elder Meditation

Elder’s Meditation of the Day - May 26
“The man who sat on the ground in his tipi meditating on life and its meaning, accepting the kinship of all creatures and acknowledging unity with the universe of things was infusing into his being the true essence of civilization.”
–Luther Standing Bear, OGLALA SIOUX
There is a concept that says you move toward and become that which you think about. If we think about everything as interconnected and interrelated, we will begin to accept the greater whole and that there is a power who is in charge. If we see the cycles of life, if we see the inner powers, if we see the interdependence of the universe, then we will participate in a harmonious way. We all need to pray and meditate on this. We need to understand the property of unity

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American Indians and the Natural World

Ancestry in the Land

From the sixteenth century on, six nations have allied themselves to form the Iroquois Confederacy. Originally, they lived in the Eastern Woodlands, in an area that extended from the land south of Lake Ontario, along the Mohawk River, and westward to the Finger Lakes and Genessee River, in what is now New York State.
Though known as the Iroquois, they call themselves Haudenosaunee, the People of the Longhouse. The Mohawk nation has historically stood guard at the easternmost door of a symbolic longhouse. The Seneca watch over the western door, while the other nations, the Oneida, Onondaga, Cayuga, and the Tuscarora, are spread in between.
Skilled in warfare and gifted in peace, the six nations established a peace treaty which led to the formation of one of the world’s earliest democracies. This society gave rise to great orators, like the Onondaga, Hiawatha, and noble leaders, such as the Seneca, Cornplanter, who was rewarded with a tract of land along Pennsylvania’s Allegheny River for his diplomatic efforts with the fledgling government of the American Colonies.
The Iroquois people were rooted in the land, which designated each person an important function as the seasons changed. Men were hunters and warriors, providers and protectors of the community. Women owned the houses, gathered wild foods, cooked, made baskets and clothing, and cared for the children.

Sustainers of Life

To the Iroquois people, corn, beans, and squash are the Three Sisters, the physical and spiritual sustainers of life. The three vegetables composed the main food supply of the Iroquois. These life-supporting plants were given to the people when all three miraculously sprouted from the body of Sky Woman’s daughter, granting the gift of agriculture to the Iroquois.
The Iroquois agricultural system was based on the hill-planting method. Iroquois women, who were responsible for farming, placed several kernels of corn in a hole. As the small seedlings began to grow, the farmers returned periodically to mound the soil around the young plants, ultimately creating a hill one foot high and two feet wide. The hills were arranged in rows about one step apart.
Iroquois women mixed their crops, using a system called “interplanting.” Two or three weeks after the corn was planted, the women returned to plant bean seeds in the same hills. The beans contributed nitrogen to the soil, and the cornstalks served as bean poles. Between the rows, the farmers cultivated a low-growing crop such as squash or pumpkins, the leaves of which shaded the ground, preserving moisture and inhibiting weed growth.

Animals and Men

The Iroquois recognized the importance of the animals with which they shared the forest. They depended on animals for survival and patterned their society on the structure of Nature. The Iroquois people organize themselves according to the model of the animal world. Everyone belongs to the clan of his or her mother, and every group has its own clan animal. One of the main functions of the clan is to provide kinship with clan members in other villages. Hunting often took Iroquois men away from the village. However, they could always depend upon their clan for food and lodging.
Iroquois men spent much of their time and energy protecting their village and territory, trading for goods, and hunting and fishing. Their most important quarry was the deer, and they needed to shoot one a week to provide sufficient meat for their families.
The European desire for furs, especially beaver, began to dominate Iroquois affairs in the seventeenth and eighteenth centuries. In exchange for furs, Iroquois men brought home a wealth of useful trade goods, especially metal items such as guns, axes, knives, hoes, cooking pots, needles, scissors, and nails. By 1800 the Iroquois had exhausted their own supply of beaver. Through alliances, first with the Dutch and then with the English, the Iroquois established themselves as the middlemen in the fur trade. They regulated the flow of furs coming from the western tribes to the traders in the east.

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Indigenous Struggles to protect the Earth*from BlueJay

Hey everyone,

The saved podcast from the radio show interview with Jacqueline
House from Six Nations as well as the follow up that includes
information about the Yankton hog farm battle is on this podcast.

Go to this page:

web.mac.com/bandcroft/iW…/Podcast.html

Go to the podcast that says–

Friday, May 2, 2008

Indigenous Struggles to protect the Earth

Jacqueline House, Cayuga, from 6 Nations in the land we call
Ontario, speaks about the history of the region and the reasons her
people are peacefully defending their rightful claim to the land — and
they’re going to jail for it.

When you click on “LISTEN” you may have to install a free version
of “Quick Time” media player for this but it installed easily for me
and now I can always jump over to Janine Bancroft’s site and listen to
whatever radio shows I missed hearing live.

Hugs and blessings to you all,

Bluejay

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Kiowa Story~The Seven Sisters and the Bear

One day long ago a traveling party of the Kiowa People were crossing
the great prairie and camped by a stream. Many of the Bear People lived
nearby, and they smelled the Kiowa People. The Bear People were hungry,
and some of the bear warriors went out to hunt the Kiowa People. Seven
young girls from the Kiowa camp were out gathering berries, up along
the stream, far from the campsite. The Bears came upon them and growled
to attack. The girls ran and ran, out across the open prairie, until
they came to a large gray rock. They climbed onto the rock, but the
bears began to climb the rock also. The girls began to sing a prayer to
the rock, asking it to protect them form the Bear People. No one had
ever honored the rock before, and the rock agreed to help them. The
rock, who had laid quietly for centuries, began to stand up and reach
to the sky. The girls rose higher and higher as the rock stood up. The
bear warriors began to sing to the bear gods, and the bears grew taller
as the rock rose up. The bears tried and tried to climb the rock as it
grew steeper and higher, but their huge claws only split the rock face
into thousands of strips as the rock grew up out of their reach. Pieces
of rock were scraped and cut away by the thousands and fell in piles at
the foot of the rock. The rock was cut and scarred on all of its sides
as the bears fought to climb it. At last, the bears gave up the hunt,
and turned to go back to their own houses. They slowly returned to the
original sizes. As the huge bears came back across the prairie, slowly
becoming smaller, the Kiowas saw them and broke camp. They fled in
fear, and looking back at the towering mountain of rock, they guessed
that it must be the lodge of these giant bears. “Tso’ Ai’,” some People
say today, or “Bears’ Lodge.” The Kiowa girls were afraid, high up on
the rock, and they saw their People break camp and leave them there,
thinking the girls had all already been eaten by the bears. The girls
sang again, this time to the stars. The stars were happy to hear their
song, and the stars came down and took the seven girls into the sky,
the Seven Sisters, and each night they pass over Bears’ Lodge and smile
in gratitude to the rock spirit.

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Glacier National Park~Proposed Mining and Methane Gass Project

glac_frontpage-mcdonald.jpg

Two proposed mining schemes could despoil the Canadian headwaters of
Waterton-Glacier International Peace Park — one of the wildest places
in North America and part of our Greater Rockies BioGem
We need your urgent action to block these disastrous proposals,which
would pollute the pristine Flathead River with contaminated waste and
threaten the outstanding fish and wildlife of Montana’s Glacier
National Park.
Please go to http://www.savebiogems.org/yellowstone/takeaction
and urge the Canadian government to prohibit industrial mining
activities and coalfield developments in the headwaters of
Waterton-Glacier International Peace Park.
Cline Mining Corporation is proposing to put an open-pit coal mine just 25 miles upstream of Glacier National Park.
The mine would remove a mountaintop to create an open pit mine,settling ponds and waste dumps in a pristine valley.
Meanwhile, BP Energy Corporation has proposed a massive coal bed
methane project (over 125,000 acres) that would require miles of
pipelines and wells producing hundreds of millions of gallons of toxic
wastewater. A dense network of roads would
destroy prime habitat for grizzly bears and other wildlife.
The
Flathead River, which originates in British Columbia and flows south into Montana where it forms the western boundary of
Glacier National Park, is one
of the most wild, biologically rich places in the world.The Flathead
valley and river form the heart of the Crown of the Continent ecosystem, which is home to wolves, grizzly bears,
wolverines and lynx.

Go to http://www.savebiogems.org/yellowstone/takeaction
and tell the Canadian government to protect Waterton-Glacier
International Peace
Park from damaging industrialization.
Thank you for helping to save one of North America’s most valuable wildlife habitats.

Sincerely,

Frances Beinecke
President

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Elder’s Meditation of the Day - May 16

“It’s time. If you are to walk the path of heart, then it
is time…”
–Nippawanock, ARAPAHOE
If not now, when? If not me, who? To walk the path of the heart
is a great honor. Every human has the choice to walk this path, but very few
will decide to make it. Why? Well, because you can’t act and behave like
everyone else behaves. You must be the person who will learn to look within. You
must be the person who will be fully accountable for yourself. You must be the
person who prays and meditates. You must be the person who will sacrifice. You
must decide to be a Peaceful Warrior. What will you decide today?
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Medicine Tree~ Northwest Salish

Medicine Tree trips plants cultural seeds that ensure survival of the traditional Salish ways

MEDICINE TREE
By B.L. Azure 5/14/2008

Nearly 100 people from babes-in-arms to revered elders of the Salish
and Pend d’Oreille tribes made the first of two annual pilgrimages to
the aboriginal homeland of the Salish in the Bitterroot Valley. They
went to pay homage to the ancestors for the subliminal gift of survival
at the Medicine Tree located south of Darby along the banks of the
Bitterroot River.

Cutline: Members of the Salish and Pend d-Oreille tribes make a
pilgrimage to their homeland to pay homage to the ancestors and pray
for the Medicine Tree located along the banks of the Bitterroot River.

Speakers Tony Incashola, Charlie Quequesah and Pat Pierre told the
gathered that the struggle for survival as Indian people is never
ending. Vigilance is required to maintain what the Creator gave to the
people ages ago and what the ancestors passed on to the present
generations. Perhaps the most important thing that has transited the
ages is the Salish language. The tribal language more than anything
opens the door to the soul of the Salish ancestors and is vital to
revealing the meaning behind their wisdom about the traditional tribal
ways and the need to continue the ways.
“I want to give thanks to the people especially those in the last three
or four years who have taken an interest in learning their culture, in
learning their language,” said Incashola, director of the Salish, Pend
d’Oreille Culture Committee, adding that those presently learning the
traditional ways and history of the Confederated Salish and Pend
d’Oreille people will be the ones that pass the mantle to others
ensuring the survival of the traditions and history. “As younger people
make sure you learn. Pay attention to the elders. Remember who you are
as a people. When we become individuals we are lost.”
Pat Pierre, Pend d’Oreille elder and Salish language teacher at Nkwusm
Salish Language Immersion School, echoed Incashola. “I am thankful to
see all the young people here today. You are the ones that will save
the culture,” he said. “Today we pray that we continue as one people,
as one nation that will continue to forward. We have to make a good
path for the children to follow. We need to keep working at preserving
our language, our culture. We need to continue as one people, we need
to keep talking our language; we need to keep telling our stories. This
is very important to me.”
Pierre said afterwards that he first came to the Medicine Tree in the
late-1930s when he was eight or nine years old. Back then the people
didn’t make the journey annually because of the distance and lack of
transportation among other reasons.
Pierre said although the tribal people didn’t make annual regular
pilgrimages the Medicine Tree, its significance to the Salish people
was ever on their minds and in their hearts.
“The old people (Bitterroot Salish) told us we had these kind of places
here to come to and carry on our cultural ways. They told the stories
in the Salish language,” Pierre said. “My first teacher was my dad’s
mom, my grandmother. My first words were Salish. I spoke the Salish
language until I was six years old than my parents said that I had to
go to school and learn English. I knew some English but I didn’t want
to go to school and learn about it.”
Nevertheless Pierre did go to school and learned the language, history
and ways of the non-Indian. However, he never put that above the Salish
traditional ways.
He said he was encouraged by the resurgent interest in the traditional
ways by the youth of today and was uplifted by the number of people
that were on hand Friday. “A long time ago only a few people would come
here,” he said, adding that the number of people making the pilgrimage
has steadily grown in the last 20 or so years. “This is a pretty good
crowd we have here today.”
Among the people at the Medicine Tree was 12-year-old Maii Pete, a
student at the Nkwusm Language Immersion School in Arlee. Pierre said
that Maii is well versed in the Salish language and that he could
freely converse with her in Salish.
Maii said she understands her mission in life: to learn the Salish
language and traditional ways from the fluent speakers like Pierre and
Stephan Small Salmon, both language teachers at Nkwusm. Then she will
become a teacher that passes the language on to children in the future.
“I feel pretty good about what I am doing,” Maii said. “People have
told me they respect me for this and I feel pretty good about that.”
“She is not afraid to do what she has to do,” Pierre said. “It is her
and the other young ones at Nkwusm that will help save our culture.”
Charlie Quequesah said he too has taken up the mantle of preservation
of the Salish and Pend d’Oreille traditional ways and language and was
thankful to see all the people especially the young ones at the
Medicine Tree.
“The Medicine Tree is part of our identity,” Quequesah said, adding
that he was torn between two emotions on the trip to the Medicine Tree.
On one hand he felt good to see all the people at the Medicine Tree and
on the other he felt a bit sad thinking of the old Indians who have
gone on - especially those who told and taught him the traditional
ways. “As I was driving up here today I thought about the old people
who I grew up with. It was a little sad. But I am thankful that we are
here today to say our prayers and that we are able to give thanks to
all of our ancestors.”
Stephan Small Salmon said he came to the Bitterroot Valley and the
Medicine Tree as a youngster with the Woodcock, Durglo and Incashola
families.
“Every year we used to come here. While we were here we used to pick
strawberries and potatoes for the farmers. With the money we earned
we’d go to Hamilton to eat Chinese food or go to a movie in Darby,”
Small Salmon said. “Those were good times.”
But tough times have always dogged Indian people and their quest for survival in the Western World. They continue to this day.
“Right now we are going through some tough times as an Indian Nation
and as Indian people. Indian people were the first people here but we
still continue to struggle to be recognized and understood. As Indian
people we need to understand where we come from. It is the words and
dreams of our parents, our grandparents, our ancestors that have helped
us survive,” Incashola said. “I can still see all the elders that were
here before. This is the homeland of the Salish people. Their
footprints are all over here. Their dreams, their wisdom is still here.
That’s why we are here in hopes of feeling their dreams, their wisdom.
I hope that what we do today resembles what our ancestors did here.
They didn’t do this as individuals but as a family. Someday these young
people will remember what we did here today and so they can pass on the
spirit and wisdom that will carry on. That is the only way we will
survive as a people, as a family.”
[Originally published in the Char-Koosta News. A news source for the Confederated Salish and Kootenai Tribes.]

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Elder’s Meditation of the Day - May 13

“But the great spirit has provided you and me with an
opportunity for study in nature’s university, the forests, the rivers, the
mountains, and the animals which include us.”
—- Walking Buffalo, STONEY
What we really need to learn is how to live life. Nature is the
greatest university when we want to learn about balance, harmony, the Natural
Laws and how to live life. But we will never learn unless we spend time in the
“living university.” Nature is full of examples, lessons, and exercises about
life. Nature will help humans learn. Nature will help humans heal. Nature will
help with Medicine, knowledge and healing. The reason our Elders are so wise is
because they have attended the right educational system - nature’s university.
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