NAIS 1:2 FALL 2014 Cultural Survival in Action 151 JOEL T. HELFRICH Cultural Survival in Action: Ola Cassadore Davis and the Struggle for dził nchaa si’an (Mount Graham) I’m just a little bitty lady. I’ve never grabbed anyone before. But he [Senator Dennis DeConcini, D-Ariz.] is working for us in Arizona. He doesn’t scare me because I know I’m doing the right thing—standing up for my people. —OLA CASSADORE DAVIS MOUNT GRAHAM, an ecologically unique mountain range in Arizona, is one of the mostwritten-aboutand contendedoverIndigenous sacredsitesglobally.1 It is an oasis in the middle of a desert, an exceptional “sky island” ecosystem that possesses the most life zones or biotic communities of any solitary mountain in North America, and the home of at least 18 endemic species, especially the imperiled Mount Graham red squirrel. Mount Graham, or dził nchaa si’an (“big seated mountain”) in the Apache language, is the only place where Western Apache (Nneé) people collect certain plant and animal resources for use in ceremonials, learn how to live, and go to understand their cosmology— all of which are central to their culture and sovereignty.2 The landscape that has encompassed the “traditional Western Apache” homeland is diamond- shaped and includes Mount Graham, San Francisco Peaks, the White Mountains , especially Mount Baldy, and the Mazatzal Mountains.3 A sacred place since “time immemorial” to the Western Apache people, Mount Graham has been a site of struggle since the 1870s when it was removed from reservation lands by U.S. presidential order, but especially since the 1980s as a consortium of international research institutions led by the University of Arizona (UA) has sought astrophysical development opportunities. The struggle for this mountain has been long and contested. In the early 1980s, UA and its research partners selected Mount Graham as the location for a new generation of telescopes. Soon afterwards, environmental groups not only began to protest and litigate but also to point out the Apache connections to the mountain. In early 1987, Paul Pierce, a Tucson businessman and Director of the Coalition for the Preservation of Mount Graham, wrote to the Coronado National Forest. He pointed out the sacredness of the mountain and its present-day use by Apaches of the mountain: “We have since identified a group of San Carlos Apache people who are still using the high peaks Joel T. Helfrich NAIS 1:2 FALL 2014 152 of [Mount Graham] for religious reasons. Evidently this religious use of the mountain is contemporary and has been happening over the last few hundred years,” a comment that is supported by ethnohistorical records from approximately 1910 to 1940. Pierce stated that Mount Graham is sacred to members of the San Carlos Apache tribe and was still being used for religious rites. “The proposed development is viewed as potentially damaging to the Apache religion and the ceremonies that take place,” argued Pierce. He urged that the Forest Service address the potentially harmful impacts of UA’s astrophysical development. However, UA decided habitually to ignore and fight against ecological facts, Apache spiritual and tribal concerns, and its own data regarding the usefulness of its site selection and the limited astrophysical value of the mountain.4 In the face of legitimate concerns and strong opposition from both environmentalists and Apache people, UA lobbied the U.S. Congress in 1988 in order “to establish an international astronomical observatory on Mount Graham.”5 UA became the initial academic institution to achieve several dubious firsts regarding U.S. environmental, cultural, religious, and human rights law in its pursuit of astronomical excellence. Before it obtained an exemption from federal environmental and cultural laws, UA was the first university to lobby against the creation of a national wilderness (Mount Graham Wilderness Area) in 1984 and the first university to fight against the listing of an endangered species in 1986.6 UA obtained the additional recognition of being the first university to lobby and secure not one, but two, precedent- setting congressional exemptions (1988 and 1996) to subvert American Indian cultural and religious protection law, as well as U.S. environmental law; to promote a project whose biological approval was...
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