sled dog placement chart

sled dog placement chart

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Make the hand gesture, issue the voice command and move a treat or toy from the dog's chin to the ground while pulling gently on the leash. As important is what he is not doing! In a sit dogs can't chase cats, knock over furniture, run into the street. You want the dog to associate the position with good feelings - his and yours. And never let him train you. Follow those futile techniques and you'll harvest the pay back of a neurotic dog and you will be an unhappy owner.- Get impatient and frustrated when they don't behave as you want them to. At completion praise lavishly and reward.When the dog is in position, praise lavishly even though you executed the movement not the dog. Take special care with young hips - don't force a completely uncooperative dog this way. Some will get it fast, some will take ten or more or won't get it without further prompting. But dogs tend to be happy when the alpha is, and upset when he is. When you have his attention move the treat slowly back toward the tail. 'Down' is one effective technique for imposing your alpha position.With a treat or toy, face the dog and place it above his head and slightly behind the forehead, but still visible. Watch and catch them in the middle of sitting and say 'sit' and gesture. But if these are not the results you desire, be prepared to change YOUR behaviour, before you try to alter the dog's. There are alternate explanations for their behavior. They will usually just endure the punishment without learning anything. Just dont EVER do it. But they can be easily distracted, or fail to associate today's case of 'come' with yesterday's action and subsequent reward. When the behavior is complete, praise lavishly.

Wikipedia on dog training

DISPUTED LUMBEE ORIGINS

The view that the Lumbees are an Indian tribe is hotly disputed, as evidenced by President Bush's veto of federal legislation that would have granted them recognition as a tribe. I have re-written the opening paragraph to acknowledge both sides of this issue.

Where is the fact that the Lumbee were acknowledged by both houses of Congress and the bill was signed into law by the president in 1957(Eisenhour?) BTW, this law was enacted by both houses of congress, and not just the house as is mistakenly stated in the article. This year our recognition bill has passed the house of representatives and senate committee. Also 1) why isn't the information presented by Bobby Hurt about Heinegg and Demarce in here. 2) Why isn't the truth about the Free Person of Color information presented at the beginning? The George Lowrie quote in 1864 is a documented quote by the honorable OM McPherson. Why isn't it in the article? 3)Why isn't the fact that Swanton, Sider, Campisi, and all the other antrholopologists/ historians mentioned? 4) Isn't this article supposed to be a fair represetation of both sides of the issue? 5) Verklempt, I have written to the wikipedia board and hope to write to whoever will listen because your one sided version of the truth is a travesty of justice to the Lumbee people. You refuse to listen to anyone else and take it upon yourself to write whatever you see fit. 8 May 2008 Alumbo

I agree that the Heinegg and Demarce work is problematic. The work is presented here as scholarship when in fact it is neither academic nor peer reviewed. In the case of my own genealogy, I could detect many errors and inconsistencies. Here is one example: in one part of Heinegg's work, he places Sara Kearsey as married to one Lowry male. In another section, he has her married to another Lowry male. I had a professional historian point out this inconsistency to him and he corrected it on his website without acknowledgement. You can verify this by looking at his site through the 'wayback machine' internet archive and compare one of the older versions with the current version of the website. If that was the only inconsistency, he could be forgiven, perhaps. However, there are many more as Mr. Hurt has pointed out, and as I have also detected from my knowledge of my own family history. One quickly comes to realize that this is sloppy work, and much of it was apparently made up as he went along.David F Lowry (talk) 18:23, 7 May 2008 (UTC)

Even more logical inconsistencies in Heinegg’s “work”:

In the Lowry chapter, he writes;

The Kersey family were not Tuscarora Indians. They were a mixed-race family descended from Peter Kersey, "a Negroe" living in Surry County, Virginia, on 4 March 1678 when the court ordered him to return his son John Kersy to the estate of Judith Parker, deceased .

Yet, in the Kersey chapter, ascent of Sally Kersey to Peter the Negroe is presented as merely a possibility, not a certainty;

Thomas' children may have been i. Ester Cairsey who was listed as a harborer of the "free Negors and Mullatus" who were living in what was then Bladen County on 13 October 1773 . ii. Sarah/Sally, born say 1750, supposed to have married James Lowry in Franklin County before 1769 when Lowry moved to Robeson County. She was said to have been a "half-breed Tuscarora Indian woman" .

In the Lowry chapter, he writes;

Polly Cumbo was not Portuguese. She was a descendant of Emanuel Cumbo, a "Negro" who was granted a patent for 50 acres in James City County on 18 April 1667 .

Yet, in the Cumbo chapter, he presents the ascent of Polly Cumbo to Emanuel as not a certainty but merely a possibility;

Emanuell1 Cambow, "Negro," was granted a patent for 50 acres in James City County on 18 April 1667 . He may have been the "Mulata named Manuel" who was adjudged to be a Christian servant by the Virginia Assembly in September 1644. He was ordered to serve as other Christian servants and freed in September 1665 . He was probably the father of ….

Emphasis mine.

Mr. Hurt has already pointed out some of this. Heinegg has most certainly NOT traced Lumbee ancestors to mixed-race unions in Colonial Virginia beyond a reasonable doubt. He presents possibilities on the one hand, and he converts these possibilities to certainties on the other hand. This cleverly concealed presentation of speculation as fact is intellectual dishonesty of the highest order.David F Lowry (talk) 23:17, 8 May 2008 (UTC)

I might add that in addition to the flawed Heinegg research, the "Seltzer" study is judged by present day anthropologist to be a joke. In 1936, Carl Seltzer measured the teeth, foreheads, cheekbones, etc. of hundreds of Lumbee people to help the BIA make a determination who was eligible, under the Indian Reorganization Act, for federal benefits. If these measurements fell within certain parameters, the individual was judged to be 1/2 or more Native blood. The flaws in this study became immediately apparent, when it was found that full brothers and sisters were "measured" in the study. In many cases, one of the siblings tested positively while the other did not (Hmmmm!) How could one sibling "make it" and the other "could not"? Seltzer also failed to recognize that these "measurements" differ from tribe to tribe. Where did he obtain his norms? A question I had with the Pollitzer study done in 1972, is how could Pollitzer ascertain the NA blood quantum without the benefit of DNA analysis? Did he go back to the Lumbee communtiy to measure some more eyes, teeth, and foreheads? Maybe he consulted palm reading specialists to help him break down the racial percentages?! Alumbo 8 May 2008 (UTC)

Comments from Jamie Oxendine concerning his Indian costume

Hello. This is Jamie K. Oxendine. Why am I dressed in more Creek Style Clothing? There are many reasons and each one would take up a considerable amount of space here. I am more than willing and happy to address each one with anyone that would like to contact me privately. Here some starters:

1. I took many years to re-do the entire family genealogy several years ago when the Lumbee Tribe was being re-structured due to the Federal Court Order and we found trace elements of other South East Tribes in the family line. 2. I have always been attracted to Southeast Woodland Clothing and most particular that of the time period after the American Revolution and before the Pre-Civil War Era. Among scholars of the South East Woodland Area this is often referred to as the Classical South Eastern Woodland Clothing Period of 1790 - 1840. 3. I did not want to dress in the clothing of the Powwow especially the Modern Powwow since the middle 20th Century (WWII to present day). There is nothing wrong with that dress and it is all well done and very beautiful. But that clothing is not South Eastern. Most of the “Powwow” clothing as many know is that of the people of the Great Plains with some aspects from the North East Woodlands and the Great Lakes Woodlands. Examples: The Men’s Northern Traditional Clothing is from the Northern Plains. The Men’s Southern Straight Clothing is from the Southern Plains. The Men’s Fancy Dance Clothing, Men’s Grass Dance Clothing and Men’s Chicken Dance Clothing are from the Central Plains ( many argue of the exact location of each so the term Central Plains is used here to hopefully avoid any arguments or upsetting some about saying they are definitely from a specific area ). 4. As many well know, the Lumbee have roots in both the North East Nations and the South East Nations as we have ancestors among both the cultural lines of where the North East Woodland Culture and the South East Woodland Culture meet (before European Contact and after European Contact). Our ancestors had dress that was influenced by both North East Woodland and South East Woodland ideas and concepts before Contact and this continued after Contact. I chose to use this and you can see some of both in my clothing. 5. True South East Clothing before Contact and right at Contact for the summer (even late summer) would be very sparse - Men’s Clothing was very bare (almost naked) for the summer months and I am sure that many would not want to see that at the Grand Opening of the National Museum of the American Indian (although there were several representatives of the Pacific Peoples dressed in accurate clothing of Contact and before Contact at the NAMI Celebration). Also that type of historically accurate South Eastern clothing would not be accepted at many events except perhaps a very accurate historical event like of the time before and at White Contact. I am modest and chose not to dress in the true South East Clothing of the time of Contact and Post-Contact. 6. It is well known that once the Lumbee were well established in the interior of what became the “Carolinas” they had been well influenced and accepting of White Contact Clothing. This was as early as the late Elizabethan Period and the start of the Colonial Period. The Lumbee along with other Tribes in the area were know to have worn White style clothing and even have late Middle English words in their vocabulary. I chose not to use this dress as it is generally typical Colonial Dress and Pioneer Dress.

I could go on and on but this is already a plethora of information on why I am dressed as I am in the picture. I do have several different outfits that fit the South Eastern Classical Time Period. They are all different and

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