Bureau of Indian Affairs assistant secretary Bryan Newland, Lummi Nation secretary Lisa Wilson, executive director of Columbia River inter-tribal fish commission Aja DeCoteau, and National Oceanic and Atmospheric Administration regional administrator Jennifer Quan visit Tulalip’s salmon hatchery.
By Micheal Rios in collaboration with NOAA Fisheries
Coast Salish leadership from Metlakatla to Yakama Nation, and many tribes in between, gathered with federal and state leaders at the Tulalip Reservation on October 3 to celebrate $240 million in federal funding for tribal hatcheries. This Inflation Reduction Act investment offers much-needed financial assistance to 27 tribes from Northern California to Southeast Alaska meet urgent maintenance and modernization needs of their on-reservation salmon hatchery programs.
National Oceanic and Atmospheric Administration (NOAA) Fisheries partnered with the Interior Department’s Bureau of Indian Affairs (BIA) to disperse the funds. Initial payments of $2 million are currently being distributed to each of the 27 tribes. The remaining $186 million will be allocated by competitive grants in 2025.
“I want to thank NOAA for listening to us. We, as tribal governments, go back and forth a lot with Washington D.C. and Olympia. Sometimes we are met with closed ears, and we can not get the work done unless our elected leaders on the state and federal levels are willing to listen to what we have to say,” explained Tulalip Vice Chairwoman Misty Napeahi. “As tribes, we’ve had to learn to embrace western science because it gives us the data we need to get our points across.
“We are trying to teach a nation how to see the Earth through an Indigenous lens. That we are not here to conquer it nor extract all it’s resources, but to live in harmony as one with nature,” continued Misty. “This is our science given to us by the Creator and passed down through our ancestors. We know we have to use our science to save our lands, to save our oceans, and to save our way of life for our future generations. But we can’t do this without people being willing to listen. I raise my hands to NOAA for not only listening to us, but being willing to invest in our Indigenous knowledge and science.”
Treaties with the U.S. government in the 1850s, such as our Point Elliot Treaty, promised many tribes hunting and fishing rights. However, the decline of salmon in Pacific Northwest rivers has place great burden on hatcheries to provide the bulk of fish necessary to sustain tribal fisheries. The commitment of funding by the Biden-Harris Administration is a step toward delivering on the treaty promises that tribes have fish to catch.
“In the course of 3 months, from starting conversations, I started getting letters from 22 tribes with an agreed path forward,” said Jennifer Quan, West Coast Regional Administrator for NOAA Fisheries, to the crowd of people gathered within the TRC’s Orca Ballroom. “Thank you to all the tribes who rolled up their sleeves and got to an agreement very fast. It’s helping us get this program on the ground quickly. I think this is the fastest the tribes and the federal government have ever moved together.”
Many Leaders Attend Celebration
A Tulalip Veterans color guard and group of pint-sized culture bearers from Quil Ceda Elementary kicked off the celebratory event, which Tulalip Chairwoman Teri Gobin opened with a prayer passed down from her father, Stan Jones. Vice Chair Misty Napeahi emceed a panel of speakers that included Governor Jay Inslee, U.S. Representative Rick Larsen, and Bryan Newland, Assistant Secretary of Indian Affairs for the Department of the Interior.
“I’m so excited for today’s announcement that a quarter of a billion dollars is going to tribal fish hatcheries to help restore salmon populations,” said Assistant Secretary Newland (Ojibwe). “Equally as important is what this investment represents; its an investment in tribal-led management and caretaking of our salmon relatives. We know that when tribes were managing these ecosystems and our relationships with our relatives on land and in both the air and sea, that was an era of abundance. We need tribes leading the efforts to restore salmon, leading partnerships with local, state, and federal agencies to restore critical habitat, if we are to restore balance to our relationship framework with our natural environment. That’s what is necessary for us to return to an era of abundance.”
Tribal leaders and elder representation from many of the 27 tribes attended the celebration located on the shores of the Salish Sea. Tribal representation from across the Pacific Northwest included the Metlakatla of Southeast Alaska, Quileute, Jamestown S’Klallam, Lummi Nation, Stillaguamish, Quinault, Yakama Nation, Warm Springs, Suquamish, Sauk-Suiattle and Nez Peirce.
The event continued from the Resort Casino with visits to Tulalip hatchery facilities. The lower pond of Tulalip Creek teemed with Coho salmon returning to their release site, as tribal fishing boats dotted the expanse of Tulalip Bay. “Ninety-five percent of Chinook and Coho salmon harvested by Tulalip fisherman come from our local hatcheries,” informed Jason Gobin, Executive Director of Natural Resources.
“While our local hatchery is still productive, funding will help address deferred maintenance and update hatchery operations to the latest technology. Decades-old hatchery infrastructure needs upgrades to release salmon smolts and the collection of brood stock with more efficiency and targeted timing,” Jason added.
Hatchery Requires Updates
Several members of Tulalip’s Natural Resources department presented initial plans for modernizing the Tribe’s Bernie ‘Kai-Kai’ Gobin Salmon Hatchery. While the Tribe has already set aside funds for renovations, federal resources will kick-start the improvements. Most other eligible tribes, including the Nez Perce Tribe and the Lummi Nation, have identified specific plans for hatchery upgrades.
“This is a much-needed injection into the infrastructure that supports all these hatcheries,” Jason told media members during the hatcheries tour.
Tribal salmon hatcheries help the U.S. government fulfill its treaty obligations, while also removing fishing pressure on wild stocks. Some tribal hatchery programs have also led to the rebound of wild salmon. For example, the Nez Perce efforts have revitalized Snake River fall-run Chinook salmon; the Lummi Nation’s hatchery program has restored spring-run Chinook in the Nooksack River.
Beyond treaty promises and conservation goals, tribal hatcheries help drive on-reservation employment, salmon nutrition for specific ceremonies, and the preservation of cultural traditions. The approximate 11.5 million juvenile salmon raised and released each year contribute to the tens of millions of salmon produced annually by tribal hatcheries in Washington State alone.
“I know how hard the tribes have worked to keep these tribal hatcheries going, because they are so important to their culture and way of life,” reflected Jennifer, NOAA Regional Administrator. “I am proud that we have been able to provide such substantial new funding for the hatcheries. It tells me that the nation recognizes these hatcheries’ crucial role in delivering on the treaty promises that the government made to many tribes so long ago.”
An Alkali bee lands on an Echinacea looking to grab some pollen.
By Nathan Roberts, Wetland Technician, Quil Ceda Village
Quil Ceda Village Administration recently undertook a beautification project with new plantings along the front walkway. If you come to the Administrative offices, you’ll be able to see various grasses, spirea, primal-looking ferns, two young rhododendrons and many others. In addition to beautifying our workplace, many of these plants will attract and benefit pollinators. In fact, pollinators moved right in almost as soon as the plants were in the ground!
A pollinator is any organism which moves pollen from the male organ of one plant to the female organ of another plant, thereby instigating fertilization and seed production. With this, that means that pollinators play a critical role in the production of various culturally important foods, such as salmonberry (στəγʷαδαχ) and huckleberry (σωəδαʔξ̌). With the newly planted flowers joining their cousins in bloom this time of year, we tend to think of bees being the biggest help to fertilization of flowers and formation of fruits and seeds; however, there are many more pollinators than just bees. We have to thank not just bees, but birds, bats, butterflies, moths, flies, beetles, wasps and even small mammals for their contribution to native flowering plants and our food supply’s endurance.
A Great Golden Digger wasp looking for nectar on this Tropical Milkweed.
We’re very lucky to call this state our home; a home we share with many species of native bees such as the cute Bumble Bee, the Blue Orchard Bee, the Western Leafcutter, the Metallic Green Sweat Bee and hundreds more. Many of the bees native to our state, about 70% of the 600 species, are what are known as “ground nesters”, meaning they might make their home under your feet rather than a hive above ground. Many of the pollinators you will see at our new plantings are ground nesting, some are also solitary. These pollinators use their mandibles to dig tunnels that can extend deep into the soil. At the end of these tunnels are small areas they nest in called “brooding cells.” Since most of these pollinators are solitary and dig deep underground, you can put your mind at ease about disrupting an underground hive.
Some of the flowers planted at Quil Ceda Village will particularly attract ground nesting pollinators. One of the first flowers to catch the eye are the two larger, planted Echinacea, or Coneflower. These are not just visually attractive to us, but to bees, butterflies and wasps as well with their vibrant colors and giant domed head, which makes for a perfect landing pad for many species. On these flowers, you might catch a glimpse of the Alkali bee, which is a ground nester and loves damp, silty soils such as that found at the garden of QCV. Another favorite of the local critters is the Tropical Milkweed, which is a delight for bees, but also Woodland Skipper and Monarch butterflies, and Great Golden Digger Wasps. With its long stems and small flowering bodies of golden yellow and red, it has a very sweet nectar that is a favorite among the crawlers. It should be noted that the Golden Digger species of wasp is classified as non-aggressive and is one of the before mentioned ground nesters, meaning they will not be seen creating hives in corners of the entrance and swarming as they are also solitary in nature. Plus, they prefer the nectar of flowers to human food.
A Woodland Skipper butterfly basking in the sun on the newly-applied compost.
But why should we care about whether or not our local bees are native or not? For a few reasons. With bees and butterflies in decline worldwide, planting pollinator-friendly gardens helps provide a stop-over and much needed foods to our local pollinators in areas that can be nectar and pollen deserts. Also, when invasive or non-native species are introduced to an area by humans or of their own accord, diseases are more likely to spread that the native populations have not encountered yet, leading to a possible drastic decline in numbers. Another reason is that native bees and other insects are highly responsible for the pollination of many of the beautiful flowering plants, such as those on display now at Quil Ceda Village, as well as native plants important for tribal foods and medicines. Native bees and other pollinators have special associations with our native flowering plants. Interestingly, the common Honeybee is not native to North America and was brought over by European colonialists. However, after hundreds of years of their pollination efforts, they are considered domesticated in the U.S. as they are essential for the growing of crops in the agricultural industry. In fact, according to the Bee Conservancy, while it is true that about a third of our food is grown thanks to honeybees, about 80% of flowering plants are pollinated with thanks to our native bees.
A Sand Wasp was made landing on this Echinacea, doing its part to help pollination.
This is all not to say that balance of pollinators and plants is invincible. One of the most devastating factors leading to the decline of native bees within the U.S. is the application of pesticides and insecticides. One of the immediate effects is of course, the reduction of insects that are essential to help the plants reproduce. However, a much darker effect is the scenario of insects bringing the poison back to their hives, where now other pollinators, or even a whole colony, could die. This is a less likely scenario for solitary pollinators; however, the more ornamental pesticide-treated plants there are in the world, the higher the number of these individual pollinators will die. Those who were born before the mid 90’s likely remember there once being a bounty of Western Bumble Bees in our state, however their numbers have been drastically declining since then and astonishingly, are now considered rare. Likely due to a combination of multiple factors, notably the competition with non-native species and disease, but their populations plummeting is certainly aided by the wrongful use of pesticides. This is why it is absolutely essential that there be more pesticide free zones, so that there can be areas for both plants and pollinators to prosper.
We are very fortunate to be able to live in a part of the world that is bountiful with life and green. The dance between plants and pollinators has been going on since time immemorial, and is beyond ancient. It is therefore imperative we do not lose sight of the delicate balance that all life depends upon so that our future generations may thrive in a world alongside plants and the creatures that pollinate them.
The long-abandoned greenhouse at Marysville Pilchuck High School, unused for the past 15 years, is being revitalized for the start of the 2024-25 school year as part of the MPHS Greenhouse Project. It all started when a few teachers, including Biology teacher Kayla Carter and Head of the Science Department Claire Luvera, walked by the neglected lot and thought, “Why is this land just going to waste?” This question inspired Kayla and her colleagues to bring the greenhouse back to life, seeing it as a valuable resource for students and the community.
Kayla and Claire took the issue to the school administration, who approved their plan to clean up the greenhouse. This was no small task, as the greenhouse had been an eyesore on the MP campus for over a decade. Undeterred, they gathered tools, secured funding, and rallied support through community donations. Blackberry bushes had overtaken the buildings, walkways, and even the inside of the greenhouse. The monumental undertaking began at the start of summer, clearing the overgrown foliage, removing debris, digging out walkways, and bringing in an electrician to get the building operational.
Inspired by this potential, Kayla Carter, who was in her first year at Pilchuck, saw an opportunity to transform the space. “From my classroom, I could see this big greenhouse and land,” she said. Motivated by what it could become, Carter started the greenhouse project. “To get it going, we needed a lot of help from the community,” she explained. Initially, it was just her and another teacher working on the project, but the community’s response has been incredibly supportive. According to Carter, they’ve been offered tools, donations of lumber and compost, and a tree company helped trim trees.
The plan is to form a garden club to maintain everything, and involve students in activities like testing water and soil, and growing different plants in various areas. Carter said, “The garden club will sell flowers and, hopefully, tomato starts for the program,”
For Carter, this project is about more than just gardening; it’s about bringing kids outside and connecting them with nature. “Some kids these days don’t go outside enough,” she said. She hopes that by having students grow plants they helped start, they will enjoy getting their hands dirty and seeing nature up close. “One of my dreams is to have students eat what they grew,” Carter shared, emphasizing her desire to have the students experience the entire cycle of growing and enjoying their food.
Luvera expressed enthusiasm for the new project and its potential impact on the curriculum. “We will be able to do so many labs and hands-on activities in all our life sciences,” she said. She explained that the decision to start this initiative was made earlier in the year. “Back in April, we looked around and decided to work on this project,” Luvera recalled. Her excitement for the future is apparent, especially regarding increasing student engagement through practical learning. “I am excited to get more hands-on activities for the kids,” she added. Luvera also shared her hope to revive an agriculture program, which would provide even more opportunities for experiential learning.
Eliza Davis, a member of the Marysville School Board, has been actively involved in supporting positive initiatives within the district. “I reached out to different organizations,” she said, explaining her efforts to find support for the greenhouse project. As someone deeply familiar with the challenges and negativity within the district, Davis wanted to focus on something positive happening in the schools.
“While on a tour, the Principal of MP, Peter Apple, told me about some teachers interested in getting this program going again,” Davis explained. Motivated by this opportunity, she connected with a few organizations and the non-profit Best Schools Marysville, which is dedicated to restoring schools in the community. The organization was eager to help and donated money to support the program.
Davis recalls that the program was once award-winning, with students making wreaths for Christmas and growing flowers for Valentine’s Day and Mother’s Day. “There are lots of opportunity for students to learn about business and practical, real-world skills,” she said. She is enthusiastic about seeing passionate young teachers. “It’s nice to see young teachers come in and want to change the culture and rebuild the program,” Davis added, reflecting on the potential for growth in the district.
The greenhouse project will continue throughout the school year, with plans to turn the greenhouse back into a functioning classroom. The district will decide later in the year whether to reopen the class. In the meantime, Carter and her team are hopeful for ongoing community support and involvement. For more information and updates, visit their Facebook page, MPHS greenhouse project.
In the heart of the spring season, the Tulalip Tribes Natural Resources department put together a successful event dedicated to a popular springtime hobby, though many would argue that gardening is a way of life, in both the literal and figurative sense.
Natural Resources opened the garden workshop to include all residents of Tulalip. On the morning of May 11, close to 60 community members showed up at the Tulalip Admin Building to really dig into the art of gardening and learn about the many benefits that plants have to offer, while cultivating new skills and knowledge along the way.
“I have always loved gardening and working in the yard. To me, it’s relaxing. Even pulling weeds, I just really enjoy it,” shared community member and home gardener, Catherine Key. “I decided to come when I saw the flyer and all the subjects looked interesting. I just think it’s really cool that the Tribe did this.”
The garden workshop featured three presentations that focused on several aspects of gardening. Valerie Streeter, Tulalip Natural Resources Stormwater planner, opened the three-hour event with a presentation titled, Go with the Flow, that informed the people about watersheds, rainwater collection, and natural yard care. Local Horticultural Inspirer, Seth Smith, led an informational presentation dedicated to growing a garden for sustenance, which included a Q&A where people absorbed any and all insight that Seth had to share.
Said Seth, “Today I talked about subtropical plants, citruses, fig trees, pomegranates, any unique plant that’s not apple trees or pear trees that we’re all familiar with. I wanted people to think outside the box, open their mind and inspiration to achieve things that people would rather you not succeed at. [Gardening] allows you to free your mind of negativity on the day to day. It allows you to have your own space, and I think that’ll allow you to clear your mind of work, family drama, vehicle issues, and allow you to just focus on yourself.”
The Tulalip Health Clinic Diabetes Program presented a detailed lesson on the medicinal usages of plants, while also touching on the native plants of this region, essential gardening tools, and the special connection to the natural world that we experience as Indigenous people
Tulalip Diabetes Educator, Veronica ‘Roni’ Leahy explained, “Plants were here before people, we think of them as our first teachers. The more you’re around them, the more you feel connected. Think of them as friends that you get to see once a year. Enjoy your time with them, go and be out with nature. I brought two plants that are representing us today; Camus is a native plant and you’re on tribal lands. Sacred plant, sacred land. And iris, which we planted at the Tulalip Health Clinic, it represents the community, this group of people who were able to come out and learn today.”
Along with Roni was Herbalist, Leslie Lekos, who explained the step-by-step process of creating tinctures from plant extracts, that could be used as home remedies to help treat a variety of ailments such as nausea and muscle soreness. Leslie has numerous tinctures and sprays for sale in her Etsy store, Wild Root Botanicals. She also teaches hands-on classes throughout the year including Foundations of Herbalism and Wild Foods: Resiliency Through Connection, more details can be found on her website. Following the presentation, both Roni and Leslie held live demonstrations on transplanting and creating tinctures.
The event ended with a raffle drawing and a plant giveaway, in which people received primroses, elderberries, planter boxes, and compost.
“The turnout was great. It did turn out really cool today,” exclaimed Melissa Gobin, Tulalip Natural Resources Environmental and Education Coordinator. “At the Earth Day planning meetings, that started in January, a lot of people were talking about sustainability for food and growing our own foods, along with rain gardens. Val (Streeter) has a grant through the EPA, and she has money to put on workshops to talk about rain gardens. I met with Seth and he’s a garden guru, and also with Roni because she’s amazing with gardens and we’ve been learning so much from her, and Leslie too. So, we just wanted to get all these people together to inform the community and give them some inspiration to get out and garden.”
She continued, “On May 22, we’re going to be at Quil Ceda Elementary and we’re going to have Farmer Frog there to help us put plants in the ground. It’s going to be a Plant 101 course on how to put them in, the dos and don’ts, and we’ll be going over a lot of the basics because it’s Family Day at the elementary. And hopefully in the future we’ll have more of these classes. I also want to start a gardening group, something where people can get together to plant, seed exchange. Earth Day is every day and we’re going to have a bunch of stuff going on now. I’m just so glad there were so many people that came out and enjoyed it and seemed so engaged.”
Equipped with invaluable gardening game, new plants, and tools, the people were eager to get back home to enjoy the sunny weather and get lost in their personal gardens.
Following the garden workshop, community member, Tracy Owens, shared, “I got the flyer in the mail and I’m really into gardening. I wanted to see if I was going to learn something new and share different ideas. Ever since we bought our property here on Tulalip, we’ve expanded something new every year to our garden. We have herbs, we have vegetables, we have flowers. I just love it. Today I enjoyed learning about different plants and just listening to people talk about gardening and seeing their love that they have for plants too. You can see that plants make people happy.”
This Earth Day, the Tulalip Tribes Natural Resources Department planned a full day of activities focused on community clean up and environmental restoration.
Multiple departments, students from both Heritage High and Quil Ceda Tulalip Elementary, tribal employees, and a few local businesses and non-profit organizations volunteered their time to the cause on the morning of April 22.
The Tribe hopes that this Earth Day gathering will serve as the kick-off event that will get the community more involved in their upcoming projects and events that are aimed at taking care of Mother Earth.
Said Melissa Gobin, Environmental and Education Outreach Coordinator, “I noticed there was a need for this and there are people wanting to do this work. We don’t want it to be just Earth Day, we want it to continue on. I think it’s important for all of us to network together, so we have some opportunities for the public to come in and give back, and so people know what’s out there and what the Tulalip Tribes is doing in natural resources because it’s important.”
All told, dozens of volunteers helped collect trash on Mission Beach and along 27th Ave, while several others opted to tend to the garden beds of the Senior Center, the Tulalip Health Clinic, and Quil Ceda Tulalip Elementary.
If you are interested in volunteer work to help combat pollution and preserve our natural world, keep an eye out for future events planned by the Tribes Natural Resources team as they plan on hosting many more get togethers throughout the year.
With shovels in hands and the desire for a brighter future, not just for our community but also for the precious wildlife like the salmon, the Tulalip Tribes, in coordination with Adopt a Stream, hosted a tree planting event on Saturday, April 20, along Quil Ceda Creek. A celebration of Earth Day, nearly 100 people united for the finishing touches on this vital project to preserve salmon runs and combat global warming, locally.
By creating shade along the creek, Tulalip hopes to counteract rising temperatures caused by global warming. With thousands of trees now planted, the goal is that 85% will thrive, helping maintain cooler water temperatures in the stream. This is crucial for the salmon habitat, as the trees will cover a little over a quarter mile of stream after their growth. This will ensure a lower temperature in the stream, a critical factor in keeping the fish healthy and thriving for years to come, thus preserving the salmon population.
Quil Ceda Creek was in such poor condition that it was listed as impaired or threatened waters under the 303(d) list, a water quality assessment conducted by the Department of Ecology every two years. This provided an opportunity for the tribe to obtain a 319 grant from the Department of Ecology. The 319 grants, a crucial part of the Clean Water Act, provide funding to state and tribal agencies to improve various waterways. In this case, the grant allowed the tribe to receive substantial financial support to restore the creek. The funds were used to remove all invasive species and plant trees on both sides of the creek, up to a distance of 100 feet, a significant step towards restoring the creek’s ecosystem.
“We received the grant about three years ago,” said Walter Rung, Adopt a Stream fish and wildlife habitat program manager. “Since then, we have had to do a lot of work to get it to where it is today. The main focus has been on providing shade to keep the water cool. Our summers seem to have been getting drier and hotter, so the shade these plants create will help combat that. If the water temperature goes above 68 degrees, it becomes lethal for the salmon, and it’s getting close to that temperature. When you look at the site, you’ll see that there are no native plants or shade, so this will be a great thing for the stream.”
Volunteers of all ages, including members of the Tulalip Tribes and local residents, gathered along the banks of Quil Ceda Creek, eager to contribute to the restoration efforts. With each tree planted, a sense of hope and determination filled the air as community members worked hand in hand to protect the ecosystem they hold dear. Their dedication reflects a shared commitment to preserving the creek’s natural beauty and safeguarding its inhabitants for future generations.
“I came to help plant trees for Earth Day,” Tulalip tribal youth JoyAnn Rose Higginbotham said. “This will help shade the stream for the salmon and provide the three c’s: cold, clean, and clear. This will help ensure me and my people can enjoy salmon for the future.”
A unique documentary series featuring the voices of Indigenous climate justice leaders was previewed by ecstatic Hibulb patrons as they sat intently in the cultural center’s makeshift longhouse turned film screening room on a winter afternoon. The one-of-a-kind digital storytelling series is titled Facing The Storm; an ode to the mighty buffalo who don’t cower from a storm, but instead charge into it head on.
“It is my honor to introduce Mikayla Gingrey, a flourishing film maker, and her talented assistant, her mother Marya Gingrey. Both are descendants of the Apache nation,” stated Last Real Indians contributor, Rae Rose. “I have been invited to introduce the upcoming docuseries, Facing The Storm: The Indigenous Response to Climate Change, an Aminata Multimedia Group docuseries.
“Mikayla is using her talent to highlight and document the important stories that often get overlooked, the struggles, the heartbreaking losses, along with the love, and sometimes overlooked triumphs of ordinary people doing extraordinary things.
“These films will highlight Indigenous leaders, activists, and community members who are working towards our collective future,” she continued. “This series is our chance to spotlight the achievements, not usually acknowledged in mainstream media. It is also an important chance to give voice to and shine a light on those who are working to combat climate crisis, and to those providing spaces for healing and growth in our indigenous communities. All with the hope of creating real and lasting change.”
An estimated 70 people filled the longhouse sits, while others willingly stood near the entrance way just to glimpse two parts of the five-part docuseries.
The first episode covered the divestment movement of large financial institutions (think Bank of America and Wells Fargo) who are the primary backers of oil pipelines. Illuminating the people and organizers that became Mazaska Talks, the filmmaker focused on the Indigenous-led Seattle campaign to get the city of Seattle to divest from Wells Fargo.
“When we took on the city of Seattle, so many people reached out from all around the globe who were interested in running similar campaigns on their homelands. This showed us how valuable our work was to the cause and the importance of sharing it online and through social media in order to get the word out through whatever means necessary. We knew the mainstream media wouldn’t tell the story from our perspective,” explained Lakota activist and local Marysville School District Indian Education coordinator, Matt Remle. His tireless activism was instrumental to Seattle officially divesting from Wells Fargo in 2020.
Divestment has proven an historically successful means of resistance for disenfranchised people around the world. South Africa, Sudan, and Burma are just a few places where it has seen success. Divestment is not a magic bullet, but it is a powerful tool to challenge the status quo of placing profits over people. These same banks are backing the new expansion of the DAPL system into the Bayou Bridge pipeline, as well as four proposed tar sands pipelines that together would add over three million barrels of the dirtiest oil in the world to flow across turtle island every single day:
Keystone XL (TransCanada) – 830,000 barrels per day
TransMountain (Kinder Morgan) – expansion from 300,000 to 890,000 barrels per day
Line 3 (Enbridge) – expansion from 390,000 to 915,000 barrels per day
Energy East (TransCanada) – 1.1 million barrels per day
“While first peoples own, occupy or use 25% of the world’s surface area, we safeguard 80% of the world’s remaining biodiversity. Our identity is in the landscape–the mountains, the rivers, the plants, and the animals. For this reason, we are in a unique position to advocate for the ecosystem our shared human existence,” further explained Matt to the longhouse audience. “But if we are to preserve the Earth as a home for all future generations, we need everyone to help us restore Indigenous and environmental rights. That is where divestment comes in. That is where you come in.”
To learn more about the grass roots movement and how you can support them by divesting from specific financial institutions, please visit MazaskaTalks.org
The second episode of Facing The Storm focused on food sovereignty and how it sustains culture, identity, and positive health outcomes. It tied together the Water Is Life movement with the simple fact salmon is a first and foremost food source for Coast Salish peoples. The episode beautifully wove together teachings from Coast Salish ceremonies and other cultural events that are dedicated to salmon to depict the ancestrally deep roots the tribes have with their land and local waterways.
Although not shown at Hibulb, the filmmaker shared with the still captivated for more attendees that episode three covers the relocation of Quinault’s main village and that episode four is about Tulalip citizen Kayah George and her ongoing resistance movement towards the Trans Mountain Pipeline in Vancouver, B.C.
Following a raucous applause for the contemporary storyteller as the Hibulb film session ended, Mikayla Gingrey took a moment to reflect on the importance of sharing her works on Native land, such as Tulalip.
“It means so much to me to be able to debut the second episode of my series here in Tulalip,” said the thought provoking 25-year-old Mikayla. “My goal for this project is to inspire the next generation of climate justice warriors. In that spirit, to show the series here, I feel honors and pays tribute to the past and present generation of warriors from this region.
“Also, Matt Remle is such a huge mentor to me. He’s built such a strong connection to the Tulalip people through his work in education, and together we share the same mission to educate and inspire the younger people,” she continued. “It’s so important they be empowered and inspired to carry on this legacy of defending Mother Earth, defending the sacred, and defending a basic human right to have clean air and clean water. There’s a space for everyone in the climate justice fight and I want everyone to walk away from the series knowing you can do something, whether its big or small, it all makes an impact.”
As the year progresses and we sprint towards the end of the first month in 2024, exploring new activities becomes a focus, especially in the cold weather. If you enjoy outdoor activities and revel in playing in the snow, snowshoeing might be worth a try.
Crafted with a broad footprint that disperses the user’s weight, snowshoes offer a unique ability to glide atop snow-covered landscapes. Historical records, including those on Wikipedia, trace the invention of snowshoes back 4000 to 6000 years in Central Asia. Their evolutionary peak, particularly before the 20th century, manifested in the hands of North America’s Indigenous peoples. These communities, with distinct styles tailored to varied regional conditions, ingeniously utilized snowshoes not only for practical purposes such as hunting and travel, but also as integral elements in their cultural expressions, including traditional dances.
On January 20, Melissa Gobin, Tulalip Tribes Environmental and Education Outreach Coordinator, along with colleagues from the education department, and a few members of the YMCA Bold and Gold, an outdoor adventure tour group, invited tribal youth for a snowshoeing trip at Gold Creek Pond near Snoqualmie Pass. The hike would be about 2.8 miles roundtrip and relatively easy on the difficulty level.
During the hike, Melissa expressed her need for the youth to become more involved and learn how they could be the ones to help shape the future. As the youth trekked through the snow-covered landscapes, the journey wasn’t merely a physical exploration but also a venture into potential career paths. With unwavering passion, Melissa Gobin seized this opportunity to share insights on how connecting with nature could translate into meaningful professions within the tribe. Amidst the captivating beauty of the frozen scenery, Melissa underscored the significance of environmental stewardship and the vital role the younger generation plays in the future of the Tulalip community.
“That was my first snowshoeing trip, and it was pretty easy,” said Melissa. “I think getting the kids out and seeing a different area and that much snow while doing something out of the norm and watching them play and roll around in the snow was my favorite part. I like seeing the kids get excited, especially when they don’t want to go, but end up having fun. That makes me happy.
“I wanted the kids to know and appreciate that this is a beautiful surrounding. Protecting these types of areas is important to keep them safe for our future and our seven generations down the line. Getting the kids to appreciate the outdoors is something that my program is trying to establish. We are looking for kids who want to do these things and to be out in nature as stewards of the land. I want to educate the kids, but I want them to want to be there. I am trying to mold kids into becoming biologists, getting into forestry, and learning our treaty rights. That’s why we are doing this program to educate and get the kids involved so that we have a future in natural resources with our people. We have a lot of people that will be retiring, and we will need people to step up and take the mantle.”
“I have never been snowshoeing before,” said Santana Shopbell of the Tulalip Education department. “I was nervous because the snowshoes didn’t look very durable, but man, are they good. I might need to invest in some because I might not be able to snowboard, but I can snowshoe. It was fun being out there with my mate and all the youth. This is my first week back with the education division, and it’s good to collaborate with Melissa and the YMCA. Hopefully, the trip sparked something in one of the kids to want to pursue a job in natural resources.”
“Never been snowshoeing before, it was nice,” said Tulalip tribal member Luciano Flores. “It was fun and nice walking around the trail. My favorite part was walking across the frozen lake. If you were going, be prepared and have all the right gear.”
For information on future trips or the program, contact Melissa Gobin at mgobin@tulaliptribes-nsn.gov.
“The months our Snohomish ancestors knew are vastly different than the ones we know now. Our seasons were moons. These moons were named after the environment or ecosystem and what was able to be harvested during that time. This was the Snohomish people’s way of staying connected to the earth. The earth would provide for them if they took proper care of it. This meant not overharvesting fish or vegetation but leaving enough for the wildlife living beside them as well as future generations.”
– Sarah Miller, Lushootseed Language Warrior
By Kalvin Valdillez
On a rainy and dark afternoon, close to thirty people gathered in the longhouse of the Hibulb Cultural Center. With the lights dim low, the group of locals took their seats on either side of the room constructed entirely of cedar. At the front and center of the longhouse, sat Lushootseed Warrior Sarah Miller, fittingly positioned in between four cedar carved story poles. Aided by the relaxing sound of rain hitting the rooftop, Sarah’s natural storytelling ability transported each individual to a time well before the colonization of America, a time where the lifeways of the sduhubš revolved around 13 moon cycles.
After we recently welcomed a new year in the Gregorian calendar, many were excited to learn about how Tulalip’s ancestors observed the concept of time pre-contact. Like most Salish tribes and other Indigenous nations, the sduhubš marked the time of year not only based on weather changes but also by their connection to the natural world.
Through the traditional story, Star Child and Diaper Child, Sarah introduced the crowd to two important figures to the sduhubš people, the sun and moon. In the Tribe’s ancestral language, the two were known as dukʷibəɬ.
She explains, “Together, the sun and moon became dukʷibəɬ; the Changer, the Transformer, or the Creator. The Changer was responsible for making the world what it is today. dukʷibəɬ changed animals from what they were to what they are. Before the change, animals talked, walked, and worked similar to humans. dukʷibəɬ also changed humans from what they were to what they are now. Before the change, humans had the ability to morph into different animals, usually their spirit power animals. dukʷibəɬ walked this land, from the east to the west and changed everything. Changer was also responsible for giving all the tribes their different languages. Changer was responsible for naming everything. The Changer was our Creator.”
During Sarah’s hour-long lecture she captivated her audience by sharing the traditions of her ancestors, many of which are still celebrated and practiced today, such as the Salmon Ceremony and the harvest of salal berries.
With the amount of time and research Sarah put into this presentation, we urge you to attend her lecture in full, as well as any of the Lushootseed workshops that are often held at Hibulb Cultural Center throughout the year. For this publication, we are going to share the thirteen months with you, led by excerpts from Sarah’s lecture.
ƛ̕iq̓s – The time when your stomach sticks to your backbone (January)
The January moon, one of our winter moons, was called ƛ̕iq̓s. In Lushootseed, this meant as period of time when your stomach sticks to your backbone. This is because in the wintertime, food is scarce.
During this cold time, the people relied on whatever food they had gathered and stored in prior months.
səxʷpupuhigʷəd – The time of the blowing winds (February)
Once the winds picked up through the area, it was səxʷpupuhigʷəd, which means the time of the blowing winds. During this moon, the area would experience a lot of wind. Food was still kind of scarce, but the wind blew the biting cold around.
Since these winter moons were scarce of food, a lot of people would fast and quest for their spirit powers. Some people would go out into the forest, away from their villages to find their power. They would bathe in icy cold rivers and lakes.
The Snohomish people would participate in ceremonies of the smokehouse faith; drumming, singing, and dancing to bring out their power. A long time ago, it was said that during the winter months, the physical world was closer to the spiritual world, which is why singing, dancing, and drumming took place.
waq̓waq̓us – The time of the singing frogs (March)
Once the frogs started singing en masse, it signified a new moon or month was starting. Smokehouse ceremonies stopped and it was time to go out into the woods and check on what was starting to bloom. By this point, the winds would start to die down and the earth was warming up a bit.
As springtime continued to arrive, there would be many things for the Snohomish people to do, such as prepare to move from their winter villages to their summer ones.
Back in those days, the longhouses were put up in a way that they could be disassembled and reassembled as needed. The winter locations were near bodies of water, but also close to forests for hunting purposes. The summer locations were located near clam beds or accustomed fishing grounds. In the summer, longhouses were erected that also could house many people, however, a lot of times the Snohomish people utilized smaller mat houses, especially when fishing at the river or near the bay.
Slihibus −The time of the cranes (April)
During this time, you’d hear the songs of cranes and swans as they started their migration. At this time, the earth is getting warmer, and more foods are coming into season. Game might be a little more available. The Snohomish people would journey to the Holmes Harbor area to fish for smelt and herring.
Throughout these seasons potlatches would be held. A potlatch could be held for any reason such as a wedding, a funeral, births, or even winning a dispute against a warring tribe was a call for celebration.
pədx̌ʷiw̓aac – The time of the whistling robins (13th Moon)
This month is considered the missing month, or the thirteenth month, because it does not appear in the Lushootseed calendar that we know and use today. In order to fit with the Gregorian calendar, this moon was omitted.
pədx̌ʷiw̓aac means the time of the whistling robins. After the cranes and swans had migrated, the robins would start in with their singing.
While Harriette Shelton said this moon was the time of the whistling robins, her father, William Shelton called it sɬukʷaləb, which means, “little moon.” This isn’t too far off from the word commonly used for moon, which is sɬukʷalb. Perhaps Harriette and William were talking about two different moons, but maybe that they were talking about the same moon. Whatever the reason, this is technically not even the thirteenth moon; it’s the fifth of the Snohomish people. There is no information on why this month specifically was chosen to be taken out of the calendar.
pədč̓aʔəb − The time for digging up roots (May)
During this month we start digging up roots. Camas was a popular root amongst the Snohomish. Camas root has beautiful purple blooms but is more akin to being a small onion, though sweet. At this point, most people might have packed up and started heading towards their summer homes.
Nettles were also harvested and used in soups and for various other medicinal needs. Cattail was harvested as well. Snohomish people mostly used them to make mats with. The natives would split some of the shoots and peel layers of them out to weave with. The cattail mat was said to be comfortable to lay on, especially if you piled several of them up. When I talk about mat houses, this is what they were made of. There was a frame or structure made of planks taken from the bigger longhouses and they were covered with many cattail mats to make a little house.
Horsetail was also harvested during this month, it was a good herb to remedy ulcers, wounds, and even kidney problems. Ferns were also harvested. Bracken fern, licorice fern, maidenhair fern, and sword fern were good medicinal ferns. Bracken could be used as a tonic, licorice helped with colds and sore throats, maidenhair helped the respiratory system and sword fern could be used to treat skin sores.
pədstəgʷad – The time of the salmonberries (June)
The next few months are known as the berry months, because of the different berries that grow during the summer. June is known as pədstəgʷad, or the time of the salmonberries. This month typically lasts from May to late June. By now, the Snohomish people were living at their summer village sites, either in summer longhouses or mat houses.
This month also began the run of King Salmon, or hikʷ siʔab yubəč. The first king would be caught and celebrated in ceremony. There would be songs and dances to welcome the hikʷ siʔab yubəč and its return to the waters.
During these moons, the days were getting longer. There was more time to gather roots, gather chutes, gather berries, gather shellfish, and troll for fish. In the evening, people joined together in the longhouses to share stories and songs. Sometimes there was a potlatch, a wedding, a funeral, or a birth. Sometimes, there was no special occasion. It was just enjoying the full moon with your village.
pədgʷədbixʷ − The time of the blackberries (July)
The blackberries would bloom during part of July. Once the stəgʷad stopped bearing fruit, it was time for the blackberry bushes to bear fruit. Blackberries would start blooming in July, but they wouldn’t officially be ready to gather until about August.
Blackberries were good for flavoring soups but could also be used to dye wool or cedar darker colors. Tea could be made from the leaves of the blackberry vine. Blackberry leaf tea could help with illnesses and was also said to be good for the skin.
In addition to harvesting berries, clams were also harvested. After a morning of harvesting clams, someone would start a fire and the clams would be cooked amongst the hot rocks, right on the beach.
pədt̕aqa − The time of the salal berries (August)
These delicious purple berries ripen during this moon and not only are they good to eat, but they are also medicinal. These berries are a deep purple color, which is where we get the Lushootseed word for purple: t̕aqahalus.
In addition to being a good source of food, these were also a good medicine for the Snohomish people. They helped with colic and diarrhea but also cuts, burns and respiratory illnesses such as colds and tuberculosis.
Our ancestors had a unique way of storing not only t̕aqa but other berries as well to make them last well beyond their harvesting season. Our ancestors used to eat the berries in soups and with salmon or other meals.
pədkʷəxʷic − The time of silver salmon’s return (September)
September in Lushootseed is pədkʷəxʷic, or the time of the return of the silver salmon. Now, this doesn’t refer to the entire month of September but rather, just the length of time that the silver salmon run. Our ancestors would get into their canoes and along with their tools, go trolling for fish. Each fisherman knew how much strain their line could take. If they were to catch large fish, they knew how to carefully bring them up to the side of the canoe, where they would then spear the fish with a harpoon and put them in the canoe. The harpoon was usually made of ironwood.
Fish wasn’t the only thing on the menu for our Snohomish ancestors, for they also hunted deer and elk. Many Salish hunters were experts at mimicking the sounds of deer and their fawn. They’d set snares and then make a call like that of a fawn or a doe and wait until a deer ran into the snare.
pədxʷit̕xʷit̕il −The time of falling leaves (October)
During this time, of course, the leaves were being shaken from the trees and falling to the ground. The silver salmon runs had ended, and it would be a while before the next salmon would start to run. During this time, vegetation was dying and a different game was sought out to hunt.
The Snohomish people were very proficient duck hunters. Ducks were a very sacred animal in that their spirit power was one of wealth but also, their feathers were collected for regalia, and they were hunted in between salmon runs.
pədƛ̕xʷayʔ − The time of the dog salmon (November)
Dog salmon, or chum, would start its run in November. This salmon was highly prized amongst the Snohomish people. The way this type of salmon was harvested was different than how the silver salmon was harvested. Silver salmon were biting fish, which meant they would bite at a bait line. Dog salmon were not biting fish, so another method was used. Long ago, the dog salmon runs used to be quite plentiful. Instead of using a bait line, our ancestors used a harpoon or a long spear. Dog salmon was dried and stored in baskets, similar to the ones that stored berries. The Snohomish people were very good at making sure they had enough dog salmon for the entire family or village so that no one went hungry.
Other game harvested during this month were bears. At this point in the season, bears were fattening up for hibernation and it wasn’t uncommon for our ancestors to encounter them.
Bears weren’t typically sought out for food. During the winter, it was said that bear meat didn’t taste very good because of all the salmon they’d been eating. However, in the summer bear meat was preferred because the bears had been eating berries and that sweetened their meat.
pədšic̓əlwaʔs– The time to sheath the paddles (December)
During this time, the Snohomish people were settled in their winter villages, and they weren’t traveling so the paddles were put away and sheathed until the weather warmed up. Hunting and fishing were still being done, but mostly the Snohomish people relied on their food stores to get them through the colder seasons.
Typically, the Snohomish people didn’t like being clothed but, in the winter, it was a necessity. They made moccasins, shirts and pants out of buckskin. Some of these items were painted on or beaded. Back then, the beads were either made of shells, pearls, or bones. Men and women alike would wear fur caps made of bearskin to keep their heads warm. Bearskin was also used to make coats or capes.
During the winter, the Snohomish people would paint their faces bright red or a dark red, depending on the material they used. This paint would be put on every morning and taken off every night. The Snohomish liked using this not only because of the vivid color it gave off but because it kept their skin smooth and free from chapping from the cold.
Under the radiance of a resplendent Monday morning, Jamie Sheldon, a proud Tulalip native and skilled basket weaver, took off to the mountains. She was accompanied by her dear friend, fellow tribal weaver, Wilma Gloria, along with her beloved granddaughter Maddie. This would be the first of two journeys to the mountains for Jamie. With the car packed, they headed east of Tulalip to the Cascade Mountains to search for some red cedar to harvest for their many pieces of traditional styled baskets, jewelry, and headwear.
“The best time for harvesting red cedar is from the middle of May to the end of June,” Jamie said. “And the best time to harvest yellow cedar is right after red from the beginning of July to the beginning or middle of August depending on the rise in temperature.”
Red cedar has an earlier harvest time as most grow lower in elevation and warm up faster. This causes the sap to separate the inner bark from the outer bark, making it easier to pull strips of bark from the trees. When you cut a piece of bark loose from the tree, then grab it and separate it from the tree, this is called pulling.
“When harvesting cedar, [we] pray and thank the cedar for providing a chance at keeping the native culture alive. It gives us a source for revenue and is very valuable to the Native people,” said Jamie, “You never want to pull all the cedar as it could kill the tree. Pulling one to three strips of cedar, depending on the size and health of the tree is all you need; while also leaving enough protection for the tree to heal itself.”
You also want to remember that each strip you pull should only be the width of your palm. After pulling a strip of bark from the tree you need to separate the outer bark from the inner. This can be done with a knife by pushing it through the side of the bark, splitting it, then pulling the two pieces away from each other. Using your knees for leverage can help. When done separating the excess pieces of bark you don’t use, put them under the roots of the tree or buried next to the tree so the micro-organisms from the bark breaking down can go back into the soil to nourish the tree.
Often times, driving down long gravel roads is how many scour the forests for trees to harvest. The forest rangers would like the people who are harvesting cedar to pull from the opposite side that isn’t facing the road. This is to help keep the forests looking well, while also not letting people know that this is a harvesting area so it can recover and isn’t over harvested. You only want to harvest one to two trees in any area so as to keep the forest healthy.
On her second expedition, Jamie was accompanied by Kaiser Moses, another Tulalip native and cedar weaver. Also joining them again was Jamie’s friend Wilma. The pursuit of yellow cedar proved to be an adventurous undertaking. One that demanded greater patience and a touch more agility, making it a lengthier endeavor than the previous trip.
“Looking for yellow cedars can take a whole day’s journey, if you’re lucky,” Jamie said with a smile. “A place where yellow cedars grow can be very sacred to a basket weaver, as it is more difficult to find and attain.” Yellow cedars require a bit more patience, and knowing where to go and what to look for are big factors in locating the right trees.
When looking for yellow cedar, it’s best to start higher in elevation, as yellow cedars grow from around 2,000 to 5,000 feet. They are often located on very steep inclines making pulling, stripping, and gathering quite the task. Yellow cedars can also be tricky as they resemble red cedars. Here are a couple tell-tale signs to look for when locating yellow cedar.
The first thing to note is that the branches are a lot droopier and aren’t parallel to each other. Many of the branches are bendy and the leaves hang down toward the ground. The bark is also very different as you can grab the outside bark and peel it off fairly easily. When you pull yellow cedar, as it dries and becomes more yellow, it can take a little longer than red cedar to dry. After gathering your cedar there are a few important steps to ensure it stays clean and free from mold and other elements that may damage your cedar, like moisture or sunlight.
“Right when you get home from harvesting, it is of the upmost importance that you hang your cedar,” said tribal weaver, Anita Sheldon. “You want your cedar to be completely dry before storing it. When storing it, you must make sure it is in a dry area, using a container with a lid and putting a jar or cup of open baking soda to help trap any moisture that may get into your area or container.”
When you feel like you want to use your cedar, you must soak it until it becomes flexible. This could take a couple of days so prepare beforehand if you have a need or want to create something. Depending on the size and item you are creating, each piece of cedar can be separated multiple times to create the desired width you want your creation to be.
Anita shared, “Knowing what our ancestors did, and the many uses cedar had, for everything from cooking to diapers for the baby. For their bedding and enclosures for their rooms in the longhouse, shawls, skirts, men used them for pants and hats. Cedar was a way of living for all our ancestors, and it’s a beautiful material to work with.”
Traditionally, cedar has been used for a wide variety of items, such as water tight baskets, baskets for berry picking, or even catching fish, clothing, and dolls for children to play with. Cedar is sacred to the Coast Salish people and continues be used in many ways, keeping the sacred traditions alive and going strong.
“It’s very important to harvest cedar, because it is a cultural activity,” expressed Kaiser. “Anytime something is cultural, it helps me heal from the stresses of life. It also helps me stay grounded to the earth and stay happy. I keep the cedar in a sacred place. When it’s ready, I am going to use the cedar for traditional regalia pieces to gift to my family.”
If you want to learn more about cedar harvesting, creating cedar baskets, and jewelry, Jamie teaches classes on Wednesdays, 5:00-7:00 p.m. at the Hibulb Cultural Center. For more info, visit hibulbculturalcenter.org.
