Chapter 18: With the Crow People

Oration by Chief Arapooish:
The Crow Country is a good country. The Great Spirit has put it in exactly the right place; while you are in it you fare well; whenever you go out of it, whichever way you may travel you fare worse.
If you go to the south, you have to wander far over great barren plains; the water is warm and bad and you meet with fever and ague.
To the north it is cold; the winters are long and bitter and there is no grass; you can not keep horses but must travel with dogs. What is a country without horses?
On the Columbia they are poor and dirty, paddle about in canoes and eat fish. Their teeth are worn out; they are always taking fish bones out of their mouths; fish is poor food.
To the east they dwell in villages; they live well, but they drink the muddy water of the Missouri - that is bad. A Crow’s dog would not drink such water.
About the forks of the Missouri is a fine country; good water, good grass, plenty of buffalo. In summer it is almost as good as the Crow Country, but in winter it is cold; the grass is gone and there is no salt weed for the horses.
The Crow Country is in exactly the right place. It has snowy mountains and sunny plains, all kinds of climates and good things for every season.
When the summer heat scorches the prairies, you can draw up under the mountains, where the air is sweet and cool, the grass fresh, and the bright streams come tumbling out of the snow banks. There you can hunt the elk, the deer and the antelope when their skins are fit for dressing; there you will find plenty of white bears and mountain sheep.
In the autumn when your horses are fat and strong from the mountains and pastures, you can go down into the plains and hunt the buffalo, or even trap beaver on the streams.
And when winter comes on, you can take shelter in the woody bottoms along the rivers; there you will find buffalo meat for yourselves and cottonwood bark for your horses, or you may winter in the Wind River Valley, where there is salt in abundance.
The Crow Country is in exactly the right place. Everything good is to be found there. There is no country like the Crow Country.
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Chief Arapooish was also known as Rotten Belly or Sore Belly, and was an early Crow Chief. The oration was printed in 1837 by author Washington Irving, who in turn credits Robert Campbell of the Rocky Mountain Fur Company, who transcribed the oration in person. Crow Historian Lawrence Flatlip has publicly stated that the oration was also used by other Crow leaders many years prior to 1837.
In early April, 1988 I received a phone call from Richard Real Bird, who I knew was the elected Chairman of the Crow Tribe. He asked if I would come to the reservation the following Monday evening to speak to a few people and have “something to eat.” He did not suggest the subject I should speak about, and I took for granted that I was expected to talk about the problems I had discovered at BIA and BIA’s suppression and cover-up of those problems.
Like many people, I was very nervous about public speaking, so I phoned his office later to confirm the date, but mostly to find out how long I was supposed to talk and how many people would be in the audience. I was hoping the talk would be short and the audience small. I phoned the Tribal office, only to find out that the tribe’s phones had been disconnected. No help. I prepared exhaustive notes and was very nervous about the coming speech.
When Monday came, I drove the old Jeep the 60 miles from Billings to Crow Agency, alone. Crow Agency is the central place of the Crow homeland. If you had been with me, I would have taken you along. As I tell you about this experience please imagine that in spirit you are beside me. I was nervous, again hoping the talk would be short and the audience small.
I found Mr. Real Bird’s office in the Tribal Administration Building. There were no lights in the building, and it was obvious that the electricity was disconnected along with the phones. There was a Coleman gas lantern overhead, and a large porcelain pot of coffee (in Crow they call it “black water”) was steaming on a Coleman camp stove.
Chairman Real Bird’s office is a long room with his desk at one end. A long table fills most of the room, and butts up against his desk, forming a “T.” I have been there several times since that first day, and there are almost always several tribal Elders sitting at the table while the Chairman conducts business at his desk. He has little privacy; the entire tribe looks over his shoulder.
This reveals something about the form of government common to many Indian tribes. Even though many traditionals absolutely do not agree with the form of government forced on tribes, still many of the governments try hard to preserve some of the traditions that worked well for Indians in the past. The power of the Chairman comes up from the people. Power is not something for the government to impose on the people down below.
In Indian tradition, if a Chief gathered a war party, individuals could choose to go to war or go fishing. If they went to war and found the battle not to their liking, they could still quit and go fishing. Dissent is not only allowed, it is honored. Much of this tradition survives today. I was later welcomed into their council meetings, and I tell you it is true.
Does this lead to a lot of squabbles? Sure does, but squabbles are not so bad. According to our tradition, that first fisherman would go to prison, and the second one would be hung. The Crow are not slaves to their Chiefs, and many do their best to ignore the official tribal government.
Certainly this produces a government that is weak by white standards, but it is also not very oppressive. Perhaps we should learn something from this. Their form of democracy predates ours, and it has survived for countless ages. It truly is government of, by and for the people. What do they call this highly evolved form of democracy ? Nothing fancy, just “the tribe,” rule by consensus.
This time there were perhaps a dozen Elders in the room. I recognized several of them, and knew two or three fairly well. The conversation in Crow continued, but I was served a mug of black water, and each of the Elders came individually to greet me and shake my hand, as did Chairman Real Bird. They switched to English when something was said that might interest me, even though it is considered rude for a Crow to speak English in the presence of other Crow people.
From the discussions I discovered that a meeting was to be held with over four hundred Indians gathered, and that I was to be the key note speaker and Guest of Honor of the Crow Nation.
You will not be able to follow this story without knowing about the crisis the Crow Nation found itself in, and the reason there were no phones and the electricity was turned off. Let’s take a look at their situation. The very survival of these people is in question. They may not last another generation.
Little more than a hundred years ago, the Crow people owned a land mass exceeding 38 million acres with great herds of buffalo. The historical accounts are uniform in reporting that they were a prosperous, proud and happy people who lived in a lovely section of Montana and Northern Wyoming.
The present reservation in Montana has been reduced to about 2.2 million acres, and is occupied by 7,000 Crows. The remaining two thousand people are scattered, with some concentration in Billings and outside the reservation. Much of the land within the reservation was taken from the tribe and placed in individual ownership, where it was bought cheaply by non-Indian buyers. The tribe retained mineral rights on about 1.1 million acres of land outside the present reservation boundaries.
BIA has traditionally discouraged Indians from farming or grazing their own lands, preferring to lease the land to whites at below market rates. The history books are full of this; the same is true of many other Indian reservations. The Crow reservation is covered by legislation that allows individuals to lease their land direct, bypassing BIA. That sounds good, but still BIA insists on dividing the land among heirs whenever there is a death, leaving pieces of land that are too small to be operated by individuals. This makes it easy for non-Indians to “divide and conquer,” by combining these small plots into chunks they can lease. By whatever method, the land is controlled (95%) by non-Indians. If you’d like to learn more about this, please refer to the suggested reading list in the appendix.
The scheme the white ranchers use to control leases revolves around the “five year renewable lease,” and is used to keep the Crow in bondage to below market rental rates. If you’ve heard about coal miners of past years kept in bondage by debt to “the company store” in the hill country of Appalachia, then you are well on your way to figuring this one out. Lease rates are low, so Indians, hat in hand, often need to borrow from the whites who control their land, and remain in debt to them.
The five year leases are canceled each year, with the debt used to require the Crow land owner to grant another five year lease at continued low rates, to avoid having the loan called by the white rancher. The rancher even can “sell” the lease to another rancher, keeping a perpetual chain around the neck of the Crow land owner. By this device, the economic joy of ownership belongs to the white operator rather than to the nominal land owner. The whiteman in effect “owns” the land as well as the Indian family.
There is no free competition to set lease rates, by an informal “gentleman’s agreement,” white ranchers divide the land among themselves and never, never bid against each other. In theory tribal courts could break this cycle, but if they dare intervene, BIA takes steps to weaken the tribal courts, and the system continues.
Most tribal members live in deep poverty. I could say despair, an appropriate word, except that the Crow people have managed to survive much suffering through strength of will, and by hanging on to their ethical, social and religious values. They have great courage in spite of generations of grinding poverty. Indians are by far the poorest (in terms of money) identifiable group of people in the United States. BIA has singled out the Crow tribe for special treatment, and I don’t mean loving kindness. The unique situation that appears to be the magnet for BIA is the fact that some of the world’s largest and finest quality coal reserves have been discovered on the tribal lands. That means money - big money.
Their coal is valued from not less than four million dollars per person to as much as ten times that amount, making the Crow potentially the wealthiest of all Americans. Being an accountant, it’s hard to let those figures alone. Let’s see, for a family of five, that could be almost a quarter billion dollars. That’s fantastic. Even on the low side, twenty million dollars for that family is not bad. You can leave the coal in the ground, and still the surface land has great value for ranching, farming and grazing. With all this wealth, why do they live in poverty ?
BIA is concentrating “union busting” tactics on the Crow tribe to weaken its sovereignty. There is no doubt of that, the facts are well documented and BIA’s activities have been repeated over many years. One of the methods used is to freeze the trust funds which belong to the tribal government. That is why there were no operating telephones and no electricity at the Crow administration building during my visit, and why many of the impoverished and elderly have no heat in their homes during freezing weather. The tribal court was denied funding by BIA, and was for all purposes defunct.
BIA has the Crow People in a vise,
and is crushing the life out of them.
Next, BIA will release some taxpayer money to the tribe, such as heating assistance funds for the very poor. The tribe has little choice but to consume some of this “program” money for overhead based on demands from creditors, and for such essentials as to bury the dead. BIA then cries “fraud” and “mismanagement,” which is like the pot calling the kettle black. BIA claims the Crow are dishonest and incompetent to manage their own funds.
Then BIA will offer cash directly to individuals if they will agree to accept the cash bypassing their tribal government. The people are so poor and in such need that many would fight each other for money, which further divides and weakens tribal unity.
“Union busting” is too kind. These are worthy human beings who are in danger of disappearing from the face of the earth. This is a form of genocide. It continues today.
Through this process BIA works to destroy Crow tribal government and the unity of the these gentle people. The process is clear, but the motive for BIA’s actions is never stated. Most of the Crow People believe it is to get at their $300 billion in natural resources. What do you think? I want to hear from you.
There is also a move afoot to exempt non-Indians living on reservations from tribal laws, which would reduce Indian Tribes to the status of social clubs. First the non-Indians get economic control of the land by purchase or lease, then they object to being subject to tribal laws, screaming about taxation without representation, and the rights of whites to not be governed by Indians.
After much thought and my experience working for BIA, I accept the Crow premise that BIA works to destroy them for a purpose. The purpose (in this case) is to make the coal available cheaply to wealthy individuals and energy companies. No other theory works so well, and BIA has singled out the Crow, unlike any other tribe, for special treatment. I witnessed that from inside BIA.
The typical U.S. Senator collects $500,000. annually from special interests, called PAC (Political Action Committee) money, and the typical congressional representative collects $250,000. They have passed special laws to make this legal. I call it “money on the side,” graft received for selling favors to wealthy special interests. Selling favors for money is political prostitution. (see The Best Congress Money Can Buy)
This amounts to a bloodless coup, the takeover of our government for cash. We have lost a measure of democracy. It may not be direct vote selling, but if one special interest pays for special consideration that diminishes the level of democracy for each of us. Who is left to hear the problems of those with little money ?
The great energy companies and their officers have much influence on federal politicians, who control BIA. The only losers are powerless Indians who have no money to contribute to federal political campaigns. Think about it.
In my opinion BIA’s destruction of the Crow Tribe is an act of genocide. The Tribe is the political, social, ethical, and religious center of the people. Without the tribe, they would lose their unique identity and culture, and they could be picked off one by one.
As disorganized land owners, Crow coal could be had cheaply. If tribal government controls the natural resource contracts, and BIA works to weaken and control that government, the politicians and their buddies are the winners. The history books describe scores, perhaps hundreds of cases in which this process was used to get land from Indians. The process is extremely profitable to those waiting on the sidelines. If they are not confronted they will win, destroying the Crow Tribe in the process.
You have heard the basic situation that exists between BIA and the Crow. Now let’s get back to this first formal meeting with the Crow. We all left Chairman Real Bird’s office together, and headed for the tribal meeting.
The meeting was held in an old, run down gymnasium which also serves as the main building for the Little Big Horn College, a small two-year tribal college. I had been there before.
Several months earlier there had been a celebration of the founding of the Bond School, which was the first school for Indian children established by the Unitarian Church one hundred years ago. I served on the joint Crow-Unitarian planning committee. We had a feast in the gym, and I was delighted to take part in a Crow Friendship Dance which includes much hand shaking and a kind “welcome to Crow Country” from all the Indians present. Ben Pease was our master of ceremonies and host, and that was one of the first times I had met him. You’ll find more about my friend Ben Pease elsewhere in this book.
There were about four hundred Indians gathered in the gym to hear speeches and to eat together. Most of the women were in the bleachers, and the men in chairs facing them on the other side of the room. The gathering of men in one group and women in another is similar to what I’ve seen at rural church socials in Ohio. There was a public address system, and the usual steaming pots of “black water,” or coffee.
Two or three Indian men, some known to me, spoke briefly in the Crow language. Occasional words were in English, such as my name, whistleblower, “key note speaker,” and so forth. Now it was my turn to speak.
Crow men are very good speakers. They seldom use notes, and speak with assurance in an organized and interesting manner. Perhaps this is because the old Chiefs were known as fine speakers and these people really do honor their Chiefs. I had pages of notes, stage fright, and much ground to cover.
I described my personal background, and then spoke about what I had found at BIA. I gave facts and figures, to support my findings of fraud, like a good auditor or CPA should do. The talk could not have been very exciting because I was dealing mostly with figures.
After my talk there was applause, and I returned to my seat. Several of the women sounded the “trill”, which, no pun intended, I found thrilling. Still, I thought my talk had been somewhat boring. An uncle of the Chairman, Pius Real Bird, told me the people had listened carefully, they were respectful, and they believed what I said. After a few words from other speakers, it was time to eat. In Crow tradition, the men are served first, followed by the women, but don’t think for a moment that Crow women are subordinate people; they are not. The men line up, with the traditional Chiefs and Elders in front, and the women do the same. I found they were all waiting for me to go first; all eyes were watching. I was not about to be the first in line, so I persuaded the men to start. I fell into line with the Elders which seemed the polite thing to do.
I know that the Crow like meat. These traditional owners of great herds of buffalo can’t afford much meat in modern times. But for a public meeting or feast, they find a way to have meat. Good meat - very generous servings of lean beef or buffalo. The other delight is called fry-bread, which is similar to a large flat donut cooked in lard or vegetable oil in a frying pan. It comes in all varieties, bland like pizza crust or sweet like a breakfast roll.
While eating, I sat with various Elders. It was at this point, either at the meeting or shortly after, that Dr. Barney Old Coyote offered a comment about my style of public speaking. Barney is a retired university professor who was serving as business manager for the tribal government. I had met him before on BIA business, and had great respect for Barney.
Barney repeated that the audience liked what I said, were attentive and believed my words. But, he said:
“Crow people like oratory. Please give us oratory.”
I took that as a friendly suggestion that my public speaking style needed some improvement.
After the meal was completed, I saw that the Chairman, the traditional Chiefs and the Elders were all moving down to the far end of the room. Pius Real Bird, a leading Elder of that family, came to get me and took me by the arm to join the group. I was in a procession, an honors dance, and a special ceremony that danced in a circle ever smaller.
From that time forward, whenever the Crow People dance, I am invited to join in. I had not become one of them, but a person who stands in good relationship to them. The Crow Nation and I are one family. There was no ritual or formal adoption; our acceptance of each other was spontaneous and clear. No words were spoken. For things that really matter, words aren’t necessary.
Once (in Crow Hawatta), and in The Beginning, there was only Sky and Water, and Water whirled in a vortex, making a whistling sound. Up from this vortex arose an Indian People, and they were the Whistling Water Clan of the Crow Tribe.
The Elders told me that this is what my dance represented, and as a person who was created with them I was a member of that Clan, and the dance had celebrated that. No, I was not adopted, I simply became one of their own.
This first meeting I attended was largely political. Tribal elections were to be held in June, and Real Bird was running for reelection. Three other officers were running for office, and the group I associated with was known as the “Real Bird Camp.” Pressure from BIA was working, and some members of the tribe were ripping at each other in public. The tribe would be no match for BIA without tribal unity.
Indian tribes are known for stormy and controversial political activities, and as I told you before, dissent is honorable and allowed. Before I decided to associate myself with tribal politics, I looked into Real Bird’s background and goals. I felt strongly that tribal stability was essential for dealing with the Federal Government, and likely would have supported any incumbent, but I wanted to be sure I was not helping a man of low quality. After several inquiries about Richard Real Bird, I liked what I found. First, he was a former rodeo rider, and I always like people who love horses. I know that’s not logical, but it’s good chemistry. If you’re a horseman or horsewoman, you know that in your bones.
His policy concerning the Federal Government and BIA was one of open confrontation. Others running for office urged a low profile and favored appeasement. I was aware of the success of Gandhi and Martin Luther King, Jr., and in the field of civil rights I felt that confrontation was the only way to win. Using appeasement with a monster just does not work.
To Indians, confrontation means something different than the white definition of the word. It does not mean waving the fist, throwing rocks, or burning buildings. It certainly does not mean taking up arms. The Indian experience with physical confrontation is completely negative. The last time that was tried, in the late 1800’s, the United States Army came and shot people. Indians are loyal citizens, and they also have good reason to fear violent confrontation.
During the civil rights turmoil of the 1960’s, along with the “black power” movement there was a short-lived “red power” movement and AIM, the American Indian Movement, which sadly failed to accomplish much. AIM still exists, but is broken into isolated state and local chapters, and no longer advocates violence of any type, just confrontation. In their present form, I agree with them and support AIM, and in an informal or honorary way I am an AIM member. Many Indian people are absolutely afraid to associate with or be seen publicly with anyone who belongs to AIM (or with me, for that matter), in fear of retaliation. Can you blame them? Big Brother is watching.
Indians prefer their way of life, and find it better than what they see in the dominant white world. They do not claim superiority, but they do claim equality. Equality means they have the right to be what they are. They claim only that their way of life is better for them, and do not demand that the remainder of society should change to be like Indians.
Red power, and the formerly militant American Indian Movement seem to me to be a dead issue. Richard Real Bird’s version of “confrontation” is peaceful and dignifies us all.
He claims the primal sovereignty of the Crow Nation, which existed long before Columbus “discovered’ America, to govern itself within reasonable and constitutional limits set by the United States. As the federal courts have often said, Indian Tribes are dependent sovereign nations. Indians have dual citizenship, as U.S. Citizens as well as tribal citizens.
He claims the land and benefits agreed to in treaties with the federal government. Confrontation simply means asking (and demanding) to peacefully exercise those rights. When the rights are refused, it means going to the federal courts. No shooting, no burning, no fist waving. It is not for me to pass judgment on the Crow People, because they don’t need my approval. They do need all the support they can get, and I have chosen to be identified with them and to stand with them.
There is a problem in asking for justice from the Federal Government. At present it seems to respond only to money, and the Indians don’t have any. But federal politicians do notice public pressure when there is enough of it. The Arizona Republic story (which got the Senate to start an investigation of BIA) taught me a lesson. The free press in this country is a wonderful and powerful force.
As to the Federal Administration, I knew by this time that BIA management was corrupt. That should be no surprise, since the history books say it was always so in the past, and not much has changed. The Federal administrative appeals process available to whistleblowers (Merit System Protection Board and the Office of Special Counsel) was also corrupt, both from my experience and according to good independent sources.
Based on my experience dealing with senators and congressmen, it began to look like they were all on the take. (refer to “The Best Congress Money Can Buy). If they accept money from special interests, and then vote on issues concerning those interests, certainly the burden of proof (to show they are NOT selling votes) should be on them.
Could it be that the entire Federal Government, perhaps including even the court system, was corrupt ? Were they all totally infected with greed and avarice, the white man’s illness ?
Although reason points in that direction, there has to be some glimmer of hope left for me, for Indians and for the future of our country. I choose to not give up hope, and to believe that there is a spark of innate goodness in the human spirit of every person - even federal politicians. Certainly if their acts are exposed to the public eye, and there is an obvious choice to be made between good and evil, there is hope that they will make the right choice.
We have already taken a look at BIA, but there is more behind the scenes that you must know, because in that dim shielded place BIA has a terrible effect on, in this case, the Crow People. It is BIA’s control of “tribal politics” that makes Indians rip at each other, and divided they are easily conquered. We will jump ahead a bit in time, and look at the demise of the Real Bird Administration, and see how the next tribal administration (headed by Clara Nomee) came into power. Behind the scenes, as always, is BIA, not openly, but very effective when acting behind the scenes.
The Real Bird Administration was confrontational, something BIA simply won’t allow. Nomee, on the other hand, was in my opinion willing to go along to get along, and by “kissing-up” to BIA she came out the winner in this inside tribal struggle for power. For Real Bird’s second term of office, the person he had selected as Tribal Secretary backed out at the last minute, so by default Nomee, an opponent, was elected as Secretary. This was a problem because she was against every action Real Bird took during his second two years in office. Real Bird supporters considered Nomee to be owned and controlled by BIA; the Whitman’s’ servant.
It was at this time that the white ranchers were very disturbed by the tribal court system potentially taking control of legal matters on the reservation, including their land lease contracts, and by amazing coincidence just then BIA canceled all funds to the Crow Tribal Court System.
It was also while Real Bird was in power that BIA shut off all funds to operate the tribal government, which makes governing a bit difficult, and an underground “sting” by the FBI and Justice Department operatives was started. By the time of the next tribal election in 1990, many of Real Bird’s people were facing jail, their government was almost not functioning, and the tribe was in deep financial trouble.
The financial management of the Crow Tribe was taken over by a BIA supervisor sent out by BIA’s Area Director, Richard Whitesell, and during that period (of years) BIA provided no accounting of what it did with the Crows’ own money. If you completely give up looking for any cause and effect in all this, it is at least apparent that BIA did not like the Real Bird administration, to put it mildly.
For the next Tribal election, Clara Nomee was a candidate for the position of Chairman, and won by a considerable margin. When voting time came, the word got out that if Real Bird won, the tribe was in for deep trouble, and the economic situation (as controlled entirely by BIA) would revert to where it was in the 1920’s, which meant even worse poverty.
Further, the word was that Clara Nomee was the BIA approved candidate. This “word” of course is not traceable, and who knows if it was actually spoken by BIA or just apparent in the situation that BIA created. The Nomee Administration would get it’s budgets approved, would get some added money from Congress, and would be able to pay it’s bills. She might well sell the coal for a penny on the dollar, but that was better than nothing, which is what Real Bird would get from BIA. The Tribe voted for Nomee, and as described elsewhere, Real Bird went to prison. BIA was the winner. But that’s getting ahead of the story, so we’ll return to the time of the second Real Bird successful election.
Now, back to Barney Old Coyote’s request for oratory. I really wanted to see Richard Real Bird reelected, and decided to join the “Real Bird Camp” to help. If oratory was wanted from me, then before God I’d produce oratory. I made several more public appearances at Crow political rallies, and always delivered the oration that follows. Once or twice Barney Old Coyote and I alternated, with me speaking in English and Barney repeating the words in Crow.
Barney’s introduction was “Dave Henry, Whistleblower, wears the Eagle whistle and has earned the right to wear it.” Before reading my oration, you need to know that Chief Plenty Coups was the last of the early Chiefs, who died in 1932. He spoke of the entire tribe as his children.

To Crow Nation from Whistleblower.
I would speak to the children of Plenty Coups, for you and I are brothers and sisters who walk alone on a single path.
I came from a place in the East with many Indian names. Do not look for the Wyandot there; for they are all dead or driven out.
You must greet the morning sun as one people,
or else join the Wyandot whose drum is silent.
For they like you were a mighty people with endless lands.
Then outsiders came to take what they wanted in trade for promises they would not keep.
They divided tribal land, so powerful men could take it from the poor.
Now their eyes shine on your black gold; do not trust them with your coal. The Wyandot trusted, and now are gone.
Look where you will, you see no Wyandot land.
Their money whispers in federal government ears.
You know why BIA destroys the Crow Tribe.
It obeys politicians who favor powerful men.
Without the Tribe your coal will go to men
whose promises are never kept.
Since the day of Plenty Coups your spirit wanders;
you give your trust to no Chief.
Your enemies laugh at your division.
You fight over BIA scraps, while BIA keeps that which is yours.
Now hear my words, for I dance with your Elders
and I smoke the pipe with those who would lead you.
If evil is not confronted, it grows strong in dark clouds,
but exposed to light it melts in the hot sun.
So raise your banner and MARCH, as united brothers and sisters.
The road is long, and the end not clear
but it leads to justice and no more fear.
Beat the drum strongly, so all the world will hear your story.

Tribal elections were to take place in May, and there were five or six political rallies scheduled. I attended each of them, and spoke to about two thousand people. As things gathered momentum, I was asked to be on a two hour radio talk show in Billings, and appeared on the local television news program. The radio talk show is transcribed for you in the Appendix.
In Billings, my good Unitarian friend Rosemary Fust asked what she could do to help the Crow People. Rosemary has a voice like an angel, so I asked her to bring her guitar to the next rally. There was no hesitation, she just came. Rosemary sang several civil rights songs, but always the favorite was “Amazing Grace.” She was very popular with the Crow, and sang for three large groups. Thank you, Rosemary - you are also very popular with Whistleblower.