From WCH: On 12 February 1978, in New Zealand/Aotearoa 250 Māori Tainui Awhiro people and allies occupied the Raglan golf course, preventing games being played. The course had been built on the site of an Indigenous burial ground which was seized by the government during World War I. Later, the tribal occupants were evicted, their homes and graves destroyed and the land sold to private developers. Eva Rickard, both a member of the golf club and the tribe, was a key organiser of protests which began in 1972 when the club planned to expand and destroy more burial grounds. At the occupation, Tainui Awhiro religious leaders held a ceremony and danced a traditional haka welcome. But by the afternoon, the police began making arrests. They violently arrested Rickard, permanently injuring her wrist, and 17 others. In response, a prominent member of the Te Matakite land rights group, Ben Matthews, played a round of golf on Parliament's front lawn in front of television cameras. Eventually, the Prime Minister phoned Rickard and offered to sell the land back to the tribe, but Rickard rejected the offer, arguing that the government never paid for the land in the first place. Direct action by Māori people continued, until 1983 when the government gave in and returned the land, which is now home to a community centre open to all.

Treaties with Tribes in Washington State explicitly reserved the right for Native peoples to fish 'at usual and accustomed' places in the 1850's. This wording is included in Treaty of Point No Point, Treaty of Point Elliott, Treaty of Olympia, Treaty of Neah Bay, and the Medicine Creek Treaty. With the rise of the Red Power movement in the 1950's and 1960's and the decline of the salmon runs, the right to take fish became a struggle for Indigenous sovereignty in the Pacific Northwest. Before this decision, there were more than 20 other fishing rights cases brought, and countless direct action campaigns by many Washington tribes and individual fishers. This case was filed after Stan Pitkin (US Attorney for western Washington) witnessed the violent repression of the Puyallup fishing camp in Septemeber 1970. The Boldt decision is the law that stands today governing Native fishing. It was challenged all the way to the Supreme Court and upheld. The decision gave the tribes who were parties to the treaties the right to half the catch, with the tribes and the state managing the fishery together. While the decision did hold up the Treaties as the supreme law of the land and attempt to put Washington State government in its place, some view this decision as actually a LOSS of half the fish to the state/ non-Native fishers. It also leaves out non-Treaty tribes such as the Duwamish, Chinook, and Snohomish. The decision led an immediate rise in racist backlash from white fishing groups and individuals which would continue at a high degree until 1979 when the Supreme Court upheld it. Tensions and racist attacks continue today. It also led to the creation of Northwest Indian Fisheries Commission, which co-manages fisheries in Washington State.

On this day in 1875, President Grant established by executive order the reservation for the Lemhi Shoshone, following Chief Tendoy's long struggle for his people's land rights in the area. The Lemhi Shoshone refers to a mixed band of Shoshone, Bannock and Sheepeater Native peoples led by Tendoy who was himself of both Shoshone and Bannock descent. This reservation amounted to only about 0.1 acres per person. Tendoy led this band from 1863 until his death in 1907, firmly maintaining his peoples right to live in their Salmon and Lemhi River valley homelands. This executive order followed an 1868 treaty signed by Tendoy and others which was never ratified. While Tendoy is often remembered in settler history for keeping his band from engaging in warfare against the many armed conflicts between the US and other area Tribes, Tendoy resisted in his own way and how he felt best for the Lemhi Shoshone people. In particular he unceasingly agitated for land rights and against forced removal to Fort Hall, which the government tried to coerce him and his people into doing for decades. Although Tendoy and his band did not take part directly in the Bannock and Sheepeater wars, he allowed Native war refugees to shelter within the community afterwards. Tendoy also was very oppossed to both assimilationist Indian day schools and boarding schools for his people. One frustrated Indian Agent in 1888 wrote in his journal about forced assimilation; the "Indians generally were convinced that their ways and customs are far superior to those of the pale face and only make light of any argument to the contrary." Another in 1894 bemoaned, "an unfortunate trait in the character of these Indians- that of hospitality, which decreed that if one Indian has a supply of eatables in his house, the other need not go hungry so long as it lasts." Another example of Tendoy's opposition to the violence of residential school was in 1901 he physically resisted 4 Indian Police who came to take his grandson who had run away from school. They won and the boy went to family in Butte MT to avoid being taken again. The Lemhi Shoshone mixed band eventually lost their long struggle to remain in the Lemhi Valley and were force marched in 1909 by federal troops to Fort Hall, two years after Tendoy's death. Tendoy never left the Lemhi valley and his grave overlooks the valley. Today we honor Tendoy and all the resistors long efforts to maintain their presence in their homeland. Their desendants today still travel to the Lemhi and Salmon River valleys to assert their sovereignty and remember their ancestors fight.