FRESNO, CALIFORNIA – On August 22, the Yurok Tribe received some excellent news. A federal court judge acknowledged the biological importance of supplemental water flows for Klamath River salmon. This was a far-reaching legal case between the Bureau of Reclamation, the Yurok tribe, as well as other tribes in the region against central California industrial agriculture.
Yurok tribal members Pete Thompson and Bob Ray cast a drift net into the Klamath River on the Yurok Reservation.
The Yurok Tribe of Klamath, California is the largest federally recognized tribe in California and is the single largest harvester of Klamath River salmon.
The Yurok reservation spans one mile on both sides of the Klamath River for 44 miles. The tribe requested 2,800 cubic feet per second of water flow to be released. This is the same rate of water flow per second that the Yurok fisheries experts defended in their scientific case in a Fresno, California courtroom. Originally the Bureau of Reclamation (at the Yurok tribe’s request) made additional water available in order to avert another fish kill. In 2002 a large fish kill occurred on the Yurok reservation in river conditions eerily similar to this year’s.
Above, Salmon is cooked in a traditional Yurok way. At least 272,000 Fall-run salmon are expected to return to the river.
“In 2002 more than 33,000 Chinook and Coho salmon died before reaching spawning grounds. It was heartbreaking to see the fish floating upside down on the river by the thousands. We learned from that tragedy. This year, when the water temperature was so high, and we knew we were expecting the 2nd or 3rd highest volume of returning salmon predicted in decades, we asked the Department of the Interior to increase water flow. But then the injunction was filed by agribusiness to stop it,”
said Yurok tribal Chairman Thomas O’Rourke, Sr.
In early August, Westlands Water District and San Luis and Delta Mendota Water Authority, which represent a large portion of California’s multibillion dollar agricultural industry, filed suit to stop the water flow from being released.
The Yurok tribe presented key science testimony to the court by two witnesses, Senior Fisheries Biologist Michael Belchik and Dr. Joshua Strange.
“Yurok science of the Klamath River basin is renowned not only in this nation, but abroad. This a western science that allows us to substantiate our claims,”
said Chairman O’Rourke, Sr.
At least 272,000 Fall-run salmon are expected to return to the river this year, almost 1.7 times the number that returned in 2002.
There is also a contingency plan in place. At the first sign that the salmon look diseased or distressed, the tribe will seek to have flows doubled for up to seven days. They will not allow the combination of low, warm river water and inadequate water flows to jeopardize the salmon.
“There is knowledge passed down from our ancestors to take care of our resources so that they will take care of us. We must ensure its continuance for future generations to come. The river is our lifeline,”
TRAVERSE CITY, MICHIGAN – Some 400 American Indian tribal leaders and health care professionals are meeting at the Grand Traverse Resort and Spa, owned by the Grand Traverse Band of Ottawa and Chippewa Indians, at the National Indian Health Board’s 30th Annual Conference.
“We are delighted to have nearly 400 tribal leaders, elders and health care colleagues engaged in the current health care reform issues that impact every single person in our families and communities. From the American Indian and Alaska Native benefits through the Affordable Care Act to the renewal of the Special Diabetes Program for Indians. It is important to be involved and informed on the policies that are improving health care services and accessibility to our tribal members,”
said NIHB Chairperson Cathy Abramson.
“We are pleased to have a number of federal agency representatives here today to provide this information, to answer our questions and to listen to our comments and concerns.”
On Tuesday, conference attendees heard from federal agencies that seek to improve health conditions in Indian country.
Indian Health Service
Dr. Yvette Roubideaux, acting director of the Indian Health Service, who provided an overview of the Affordable Care Act, leading up to the to the October 1st enrollment of the Insurance Marketplace of the Act.
“Meeting with tribes and tribal organizations, such as the NIHB, is a very important part of our agency consultation efforts and IHS’s priority to renew and strengthen our partnership with Tribes. We value our partnership with NIHB as we work together to change and improve the IHS and to eliminate health disparities in Indian country,”
Dr. Roubideaux said.
Department of Veterans Affairs
The Department of Veterans Affairs partnered with NIHB to host the second Native veterans’ health workshop track at this year’s conference.
“We are committed to nurturing an environment that fosters trust and provides culturally competent care for Native American veterans, including creating culturally sensitive outreach materials, incorporating traditional practices and rituals into treatment and ensuring the best possible experience when Native American veterans receive care from the VA,”
said John Garcia, Deputy Assistant Secretary in the Office of Intergovernmental Affairs at the US Department of Veterans Affairs.
“We at the VA are further committed to working with and for tribal leaders on a nation-to-nation basis to address the many issues being experienced by veterans and their families across Indian country.”
Health Resources and Services Administration, US Department of Health and Human Services
Mary Wakefield, Administrator for the Health Resources and Services Administration said that under the leadership of the Health and Human Services (HHS) Secretary Kathleen Sebelius, one of the top goals is to improve health equity with Indian tribes.
“We want to eliminate health disparities among American Indians and Alaska Natives. And, we believe we can do that by working toward two other goals – to strengthen the health workforce by expanding the supply of culturally competent primary health care providers in Indian country and Alaska and to improve access to quality health care and services by increasing the number of health care access points,”
Wakefield said.
Substance Abuse and Mental Health Services Administration, US Health and Human Services
Mirtha Beadle, Deputy Administrator for Operations with the Substance Abuse and Mental Health Services Administration in HHS focused her speech on behavioral health issues stating that American Indian and Alaska Natives have the highest level of substance abuse and dependence and unmet need.
“The emphasis is growing on screening and early intervention services. Evidence based practices are an important shift for behavioral health. There is an increased need to focus on bilingual populations in the US. American Indians and Alaska Natives stand to benefit substantially from the implementation of the Affordable Care Act,”
Beadle added.
Office of Personnel Management
Susan McNally, Senior Advisor in the Office of Intergovernmental Affairs with the Office of Personnel Management (OPM) provided n brief overview of the health plans that OPM directs under the Affordable Care Act. OPM will work with private insurance to offer two state health plans – the Multi-State Plan and the Federal Employee Health Benefits program, which OPM has managed for nearly 40 years.
The 30th Annual Consumer Conference continues today with a keynote address from Gold Olympic Medalist Billy Mills, updates from the Tribal Leaders Diabetes Committees and the Tribal Technical Advisory Committee to the Centers for Medicare and Medicaid Services and a panel discussion on the definition of Indian in the Affordable Care Act.
Indian Country Today Media Network continues to highlight the issues of jobs and economic development in Indian country in conjunction with the 50th anniversary of the March on Washington for Jobs and Freedom which was yesterday, August 28. In 2007, the U.S. Department of the Interior, Bureau of Indian Affairs released the 2005 American Indian Population and Labor Force Report. Based on this report, ICTMN has compiled a list of tribes that struggle with the highest rates of unemployment for tribal members that are available to work.
Though this report is federally mandated to be released no less than biennially, no newer numbers have been reported although a report in 2013 is currently in the works.
In order to provide an accurate overview and as not to skew percentages too broadly we listed tribes that list their tribal enrollments above 1,000 and have at least 500 unemployed. Additionally, since a large amount of Alaskan tribes have smaller numbers and thus percentages can change at a lower ratio and could be vastly different as of 2013, we focused on tribes in the lower 48 states.
Sokaogon Chippewa Community
93 percent unemployment
Tribal enrollment 1,274
Available for work 961
Unemployed 894
The Sokaogon Chippewa Community of Mole Lake, Wisconsin has the highest percentage of unemployed tribal members at 93 percent with 894 unemployed. Out of those that are employed, 79 percent are still living below national poverty standards. The Bureau of Labor Statistics (BLS) lists Wisconsin as having an unemployment rate of 6.8 percent.
Pechanga Band of Luiseno Indians
91 percent unemployment
Tribal enrollment 1,342
Available for work 595
Unemployed 544
The Pechanga Band of Luiseno Indians reservation territory lies in Temecula, California. Of those that are employed, none live below poverty standards. With the opening of the Pechanga Resort and Casino in 2002, the tribe looks to continue its development of the tribal economy. The BLS lists California as having an 8.7 percent unemployment rate.
Oglala Sioux Tribe of Pine Ridge
89 percent unemployment
Tribal enrollment 43,146
Available for work 29,539
Unemployed 26,408
Perhaps most infamous for its levels of unemployment and poor living conditions for the majority of its tribal residents the Oglala Sioux of Pine Ridge also has the highest number of unemployed. Unlike South Dakota which has 3.9 percent unemployment, Pine Ridge has an approximate 85 percent higher rating than the state.
Though well over 1,000 residents on the reservation are employed, 34 percent of those are still living below poverty standards.
The Lakota Nation is comprised of more than 3 million acres of land in central South Dakota with approximately 70 percent living on the reservation. Approximately 1,300 residents are employed that live on the reservation, 100 percent are still living below poverty standards.
The Apache Tribe of Oklahoma
87 percent unemployment
Tribal enrollment 1,860
Available for work 1,702
Unemployed 1,485
The Apache Tribe of Oklahoma, also known as the Plains Apache is a federally recognized tribe located in Anadarko, Oklahoma. With 87 percent unemployment and about 1,700 tribal members available to work, only slightly over 200 are employed. Of that 200+, 100 are living below the standards of poverty. Oklahoma State’s unemployment sits at 5.3 percent.
Standing Rock Sioux Tribe
86 percent unemployment
Tribal enrollment 6,461
Available for work 3,565
Unemployed 3,074
The Standing Rock Sioux Tribe that straddles the border of North and South Dakota is the sixth largest reservation in land area in the United Sates as well as holding sixth place on our list. With tribal enrollment of 6,461 and more than 3,565 available to work, only 491 are employed. The 3,074 out of work equates to 86 percent unemployment. Of those employed more than 200 or 43 percent are living below poverty standards.
Little Traverse Bay Band
86 percent unemployment
Tribal enrollment 4,073
Available for work 1,657
Unemployed 1,427
The Little Traverse Bay Bands of Odawa Indians, which traditional homelands lay on the northwestern shores of Michigan States Lower Peninsula, are number seven on the list with 86 percent unemployment. Though 18 percent of those employed are living below the standards of poverty, it still overcomes a comparison to Michigan’s relatively “high” unemployment rate of 8.8 percent.
Round Valley Indian Tribes
86 percent unemployment
Tribal enrollment 3,785
Available for work 1,450
Unemployed 1,241
The Round Valley Indian Reservation which lies primarily in Mendocino County, California is number eight with 86 percent unemployment for its 1,450 members available for work. Only 209 are employed and more than half of that number or 54 percent are living in poverty. California’s unemployment currently sits at 8.7 percent.
Shoshone Tribe of the Wind River Reservation
86 percent unemployment
Tribal enrollment 3,724
Available for work 2,686
Unemployed 2,248
The Shoshone Tribe of the Wind River Reservation which shares reservation territory with the Northern Arapaho and whose reservation covers 2.2 million acres in Central Wyoming, hold the number nine spot with 84 percent unemployment for its more than 3,700 tribal members. Of the 2,686 available for work, 2,248 are unemployed. Of the 438 employed, 187 are living in poverty conditions. Wyoming’s unemployment rate is 4.6 percent.
Rosebud Sioux Tribe
83 percent unemployment
Tribal enrollment 26,237
Available for work 14,428
Unemployed 11,909
With 26,237 enrolled members and over 14,428 available for work, the Rosebud Sioux Tribe in South Dakota with 11,909 members without work and unemployment at 83 percent holds the number 2 spot in terms of number of tribal members without a job. It holds the number 10 spot in terms of unemployment percent. Of the 2,519 that are employed, 1,920 or 76 percent are still living in poverty.
Walker River Paiute Tribe
83 percent unemployment
Tribal enrollment 2,979
Available for work 850
Unemployed 705
The Walker River Paiute Reservation, located in Midwestern Nevada about 100 miles southeast of Reno, Nevada has an 83 percent unemployment rate for its nearly 3,000 members, with 850 available for work and only 145 employed. Nevada’s unemployment currently sits at a “high” of 9.5 percent.
Winnebago Tribe
82 percent unemployment
Tribal enrollment 4,321
Available for work 1,055
Unemployed 870
The Winnebago Indian Reservation, which lies in northeastern Nebraska and has the largest community in the Village of Winnebago has an unemployment rating of 82 percent since only 185 of the 1,055 available have work. Of those working, 172 or 93 percent are living in poverty. Nebraska’s unemployment rate in comparison is currently 4.2 percent.
Puyallup Tribe
82 percent unemployment
Tribal enrollment 3,547
Available for work 12,437* (includes non-enrolled workers)
Unemployed 10,250
As a Coast Salish Tribe from western Washington State in today’s Tacoma, the Puyallup Tribe has an 82 percent unemployment rate for its 12,437 available to work, translating to 10,250 unemployed. Of the 2,187 working, 1,412 are living below poverty standards. Washington State has unemployment of 6.9 percent.
Bad River Band
81 percent unemployment
Tribal enrollment 6,875
Available for work 1,800
Unemployed 1,465
The Bad River Band of the Ojibwe / Chippewa is located on the south shore of Lake Superior in northern Wisconsin. At 81 percent unemployment, Bad River holds the number 14 spot with 335 employed out of the 1,800 available. Of those employed 273 or 81 percent are living below poverty standards. By comparison, Wisconsin State has unemployment of 6.8 percent.
Shoshone-Bannock Tribes-Fort Hall
81 percent unemployment
Tribal enrollment 4,796
Available for work 9,593* (includes non-enrolled workers)
Unemployed 7,757
The Fort Hall Indian Reservation of the Shoshone-Bannock is located in southeastern Idaho on the Snake River Plain. With more than 7,500 unemployed, the tribe holds the number 15 spot with 81 percent unemployment. Of those employed, 747 or 41 percent live below poverty. Idaho in comparison has an unemployment rate of 6.6 percent.
In this Aug. 26, 2013 photo, fisherman Fumio Suzuki watches the sunrise aboard his boat Ebisu Maru before the star of fishing in the waters off Iwaki, about 40 kilometers (25 miles) south of the tsunami-crippled Fukushima Dai-ichi nuclear power plant, Japan. Suzuki’s trawler is one of 14 at his port helping to conduct once-a-week fishing expeditions in rotation to measure radiation levels of fish they catch in the waters off Fukushima. Fishermen in the area hope to resume test catches following favorable sampling results more than two years after the disaster, though for now fishing is suspended due to leaks of radiation-contaminated water from storage tanks at the nuclear power plant. Photo: Koji Ueda
YOTSUKURA, Japan (AP) — Third-generation fisherman Fumio Suzuki sets out into the Pacific Ocean every seven weeks. Not to catch fish to sell, but to catch fish that can be tested for radiation.
For the last 2 ½ years, fishermen from the port of Yotsukura near the stricken Fukushima Dai-Ichi nuclear plant have been mostly stuck on land with little to do. There is no commercial fishing along most of the Fukushima coast. In a nation highly sensitive to food safety, there is no market for the fish caught near the stricken plant because the meltdowns it suffered contaminated the ocean water and marine life with radiation.
A sliver of hope emerged after recent sampling results showed a decline in radioactivity in some fish species. But a new crisis spawned by fresh leaks of radioactive water from the Fukushima plant last week may have dashed those prospects.
Fishermen like 47-year-old Suzuki now wonder whether they ever will be able to resume fishing, a mainstay for many small rural communities like Yotsukura, 45 kilometers (30 miles) south of the Fukushima plant. His son has already moved on, looking for work in construction.
“The operators (of the plant) are reacting too late every time in whatever they do,” said Suzuki, who works with his 79-year-old father Choji after inheriting the family business from him.
“We say, ‘Don’t spill contaminated water,’ and they spilled contaminated water. They are always a step behind so that is why we can’t trust them,” Suzuki said, as his trawler, the Ebisu Maru, traveled before dawn to a point about 45 kilometers (30 miles) offshore from the Fukushima plant to bring back a test catch.
With his father at the wheel, Suzuki dropped the heavy nets out the back of the boat, as the black of night faded to a sapphire sky, tinged orange at the horizon.
As the sun rose over a glassy sea, father and son hauled in the heavily laden nets and then set to the hard work of sorting the fish: sardines, starfish, sole, sea bream, sand sharks, tossing them into yellow and blue plastic baskets as sea gulls screamed and swooped overhead.
Five hours later, the Ebisu Maru docked at Yotsukura where waiting fishermen dumped the samples into coolers and rushed them to a nearby laboratory to be gutted and tested.
Suzuki says his fisheries co-operative will decide sometime soon whether to persist in gathering samples.
For now they will have to survive on compensation from the government and Tokyo Electric Power Co., the plant’s operator.
The cooperative also had plans to start larger-scale test catches next month that would potentially also be for consumption if radiation levels were deemed safe.
But those plans were put on hold after more bad news last week: authorities discovered that a massive amount of partially treated, radioactive water was leaking from tanks at Fukushima, the fifth and so far the worst, breach.
The water, stored in 1,000 tanks, is pumped into three damaged reactors to keep their melted fuel cool. Much of the water leaked into the ground but some may have escaped into the sea through a rain-water gutter.
It remains unclear what the environmental impact from the latest contamination will be on sea life. Scientists have said contamination tends to be carried by a southward current and largely diluted as it spreads.
The government’s safety limit is 100 becquerels per kilogram, but local officials have set a stricter bar of 50 becquerels, said Hatta, who still expects test fishing to resume in September.
It all depends on the type of fish, their habitat and what they eat. Out of 170 types of fish tested, 42 fish species are off limits due to concern they are too radioactive, another 15 species show little or no signs of contamination. Few, if any, show any detectable levels of cesium.
Tests take over a month and are complicated. The time lag makes it difficult to say at any given point if sea life caught off the Fukushima coast is really safe to eat.
Also, local labs lack the ability to test fish for other toxic elements such as strontium and tritium. Scientists say strontium should be particularly watched for, as it accumulates in bones. TEPCO’s monitoring results of sea water show spikes in strontium levels in recent weeks.
Suzuki has little faith in the future of his business.
“People in the fishing business have no choice but to give up,” he said. “Many have mostly given up already.”
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Associated Press writers Elaine Kurtenbach and Mari Yamaguchi in Tokyo contributed to this report.
TAHLEQUAH, Okla. —The Cherokee National Youth Choir will trade their traditional Thanksgiving turkey and dressing meal to travel to New York City and sing in the Macy’s Thanksgiving Day Parade.
It’s the second time the Cherokee National Youth Choir has been invited to the parade. The choir participated in 2007.
“We are thrilled to be invited back to the Macy’s Thanksgiving Day Parade,” said Cherokee National Youth Choir Director Mary Kay Henderson. “It is very humbling, and our students take the opportunity very seriously. They know they are representing the Cherokee Nation on the parade route.”
Henderson said the 2 ½-mile parade, with more than 4 million people in attendance and viewers watching nationally, is mind boggling and something the 28 choir members will never forget.
The group is practicing weekly and held numerous fundraisers. The tribe will underwrite the majority of the trip.
The Cherokee National Youth Choir was founded in 2000 to keep youth interested in the culture and involved with speaking the Cherokee language. The choir has produced 11 albums, with the most recent being “Cherokee America” in 2012. The song choice for the Macy’s Day Parade won’t be revealed until on the parade route.
The public can hear the Cherokee National Youth Choir during several concerts at the Cherokee National Holiday. The choir will perform during the art show at the Tahlequah Armory Municipal Center at 6:30 p.m. Friday, Aug. 30. They also perform at Principal Chief Bill John Baker’s State of the Nation address about 11:30 a.m. Saturday, Aug. 31, at the Court House Square, and 2 p.m. at the Tahlequah Armory Municipal Center. Admission is free.
For more information on the Cherokee National Youth Choir, contact Mary Kay Henderson at 918-772-4172 or marykay-henderson@cherokee.org.
EVERETT — In poetry and song, proclamations, speeches and shared memories, the essence of Dr. Martin Luther King Jr.’s “I Have a Dream” speech was celebrated Wednesday night in Snohomish County.
An overflow crowd packed the Jackson Center at Everett Community College to hear leaders, young people and those who remember the struggles of the Civil Rights Movement reflect on King’s words, spoken in Washington, D.C., on Aug. 28, 1963.
County Executive John Lovick, noting that King’s birthplace of Atlanta has adopted the slogan “a city too busy to hate,” suggested a positive variation: “Snohomish County — a county that is not too busy to love.”
Two presenters were given standing ovations, one representing a new generation, the other an Everett elder, former City Councilman Carl Gipson Sr.
Gipson, first elected to the City Council in 1970, recalled harsh realities of his youth in Arkansas, when he wasn’t allowed into restrooms or restaurants. In Everett, he knocked on doors for a job, finally talking his way into one at a car dealership.
Gipson’s expressed gratitude to Everett Mayor Ray Stephanson for his efforts in naming the city’s senior center in his honor.
Many expressed a common theme, that King’s dream is not yet fully realized.
As they did for Gipson, the audience stood to applaud at the end of a poem recited by Rahwa Beyan, a 17-year-old leader of the youth chapter of Snohomish County’s NAACP organization. Her powerful recitation centered on the shooting death of black Florida teenager Trayvon Martin.
Lynnwood Mayor Don Gough spoke about a new “Let Freedom Ring” event earlier Wednesday in his city. Bells rang, and members of the public were given a minute each to say what King’s speech meant to them. Gough said social justice and civil rights “must meld with labor and worker rights.”
Shirley Sutton, of Lynnwood, read proclamations from her city, from Everett and Snohomish County officially recognizing the 50th anniversary of the march on Washington.
Tulalip Tribal Chairman Mel Sheldon offered a brief history lesson about his people.
It was 1924, he said, before American Indians were granted the right to vote. Sheldon praised current leaders of local government for forging strong relationships with the Tulalip Tribes.
There were speakers representing “Yesterday’s Wisdom,” “Today’s Focus” and “Tomorrow’s Dreams.”
Angelina Karke, a student at Discovery Elementary School in the Mukilteo district, shared an ambitious dream of her own:
“My dream is to be accepted into Harvard Law School. I will get my law degree and become president of the United States,” the girl said
With football season on the horizon, the usual headlines commence: injuries, trades, and…style guides? Slate, The New Republic, and Mother Jones have all said they will no longer use the term “Redskins” in their publications, citing its long history of offensiveness to Native American readers.
Well-recycled AP poll numbers suggest that four out of five Americans think the Redskins should keep their name as it is. It’s an issue, many Native activists agree – but certainly not the only one. Here’s what activists point out the public also needs to know:
Adrienne Keene, a member of the Cherokee nation and the PhD student behind the high-traffic blog Native Appropriations, says these team mascot stories are usually all the same.
“Because [it] affects non-native folks, mostly,” Keene told Bustle. “So that tends to make the news. And most of the coverage of Native peoples in it has been portraying us as whiners or as people who need to get over it.”
But as Keene has argued many times, the story misses the larger point: For Native Americans, this isn’t a new conversation, and it has never been just a question of one sports team name’s racist etymology. It’s a question of understanding the larger context that allowed the team to be called the Redskins in the first place. Among the many nuances of dynamic, diverse, and contemporary Indian culture, there is the bigger point: Cultural appropriations are way more widespread than mascots.
Just walk into Urban Outfitters.
As a student at Harvard, the California-raised Keene often found herself frustrated by her classmates’ ignorance about Native issues. One day, walking by a Cambridge Urban Outfitters, she realized why.
“They had all of these dream catchers, and totem poles, and moccasins, and I kind of put things together, and realized the reason that most of the folks I encountered out here didn’t ever think about contemporary native people as a living, breathing part of their society was because the only images they ever encountered were these things,” Keene said. “They didn’t ever see pictures of real native people, so because of that our real challenges and issues didn’t exist in their minds.”
She decided to start cataloguing images of Native cultures that had little connection to what she knew as “Nativeness”: generic approximations of beaded-and-feathered Plains Indians from a past era; fictionalized characters that had little to do with tribes past or present; hyper-sexualized Pocahontases that spared no thought for the 1 in 3 Native women who have been raped or sexually assaulted. As she expected, she didn’t have to look far. From the runways of the Victoria’s Secret Fashion Show, to the hipsters at Coachella, to the ice-cream freezer at Safeway, she found caricatures of tribal cultures passively condoned.
In response, Native American activism is alive and well.
In the U.S. alone, there are 566 tribes with a wide array of issues and histories specific to each community. However, as younger members of these tribes connect through a new, social-media based conversation, there does seem to be at least one common concern: The continuing, passive ignorance of wider American culture, which has not yet noticed — let alone registered — this new moment in Native American activism.
And most of it’s online in in plain view. According to Native leaders, bloggers, and advocates of all ages, never before has there been such a wide swath of Indian country paying attention to representations of their cultures. Keene and her cohort are not Native American protestors frozen in the late nineteenth-century, building fortresses against invading armies of outsiders. Nor are these the militant, disenfranchised American Indian Movement protestors of the 1970s, burning down buildings and pointing guns at FBI agents. AIM does still exist, but in growing numbers, another group of Native Americans are operating alongside their traditional counterparts: they are lawyers, comedians, designers,professors, journalists, flash mob organizers, and even federal U.S. government staffers. They are Internet-savvy 20-somethings engaged in a thoroughly modern, hashtag-heavy conversation with other indigenous peoples around the world.
Through now-infamous live-in “acculturation” schools, coerced adoption and foster-care, many young Natives were cut off from their tribal communities by practices that supposedly ended with the Indian Child Welfare Act in 1978. Less well-known, however, are the consequences of the U.S. government’s 1956 Indian Relocation Act, designed to encourage assimilation. With a combination of funding cuts to Reservations and incentives for those who chose to leave, tribal members left for cities from Denver to Minneapolis. As the New York Timesreported in April, the trend has continued: 70 percent of registered Native Americans live in cities, as opposed to 45 percent in 1970.
“The relocation effort and campaign by the U.S. government — it’s falling apart right now because of social media,” journalist Simon Moya-Smith told Bustle. “You know, that’s how we’re reconnecting. Through social media, through things like Twitter and Facebook, we find each other, we socialize, we converse, and that divide and conquer begins to dissolve. It’s a wonderful thing to watch as it happens.”
Still, mainstream media doesn’t do a great job covering other Native issues.
Twitter can only do so much.
More than a generation of Native Americans grew up away from the centers of their communities, often attending public schools with standard American history curriculums that rarely mention tribes after the turn of the twentieth century. Indian reservations are also some of the most under-connected spaces in the country, limiting the conversation’s reach.
“What media misses in general is that we are extremely diverse. We don’t all have the same opinion on issues. It’s just like American politics, and the more access we have to social media, the clearer that becomes,” Managing Editor at Native Sun News in South Dakota Brandon Ecoffey said.
And then there’s the big issue: Poverty. According to Kevin Blackbird-Steele, the youngest member of his tribal council at Pine Ridge, the sequester in Washington has had a disproportionate effect on Native American reservations, and it’s worrisome. Statistics from Pine Ridge put unemployment at 85 percent.
But figuring out why poverty continues to plague wide swaths of Native America demands nuance. Without it, poverty and alcoholism becomes the flip-side of the idealized “Pocahontases” sold all over; creating what blogger Rob Schmidt calls a “poverty vs. pageantry” dichotomy. That said, poverty remains a major issue for Native country — and it’s exacerbated by less-than-consistent coverage by mainstream news organizations.
Andrew Vondall, a member of the Crow nation and a Georgetown student who interns on Capitol Hill, says it’s sometimes difficult even to convince legislators that their Native American constituents exist, let alone pay adequate attention to their issues. In his words:
You’ve got all these newspapers planting big stories from New York and California about how much money they have. You see the big huge casinos in Connecticut or just outside of L.A. And then there are stories in the news about how oh ‘Every single tribal member gets this much money’ or ‘Every single tribal member gets free college,’ and lo and behold, they come to find out later on that those tribes consist of maybe only 300 people, where a tribe like mine, the Crow tribe in Montana, or the Sioux tribe in South Dakota, consist of thousands of members who get no money. So it just makes it, if people see that, when they see a bill about Indian spending, they call their Congressman and say, ‘Those Indians get money already, why are we giving them more?’
Editor’s Note: Everyone quoted in this piece either explicitly gave the author permission or put their words in the public domain. However, our author has asked us to pull a section featuring an open letter and Tweet from a Native activist uncomfortable being highlighted on our site. Ethically, there is nothing wrong with including statements made in public. But sometimes misrepresentation is in the eye of the beholder, but at the request of the speaker, we’ve now removed her quote.
Imagine this: After producing an event offensive to Native Americans, Paul Frank is now working with Native American artists and designers — going from cultural appropriation to cultural appreciation.
This time of year about 150,000 people descend on Santa Fe, New Mexico for Indian Market and it’s a pretty big deal as leaders and artists from the United States and Canada get together for an extreme exchange of creative thoughts. This past Friday evening before the official start of Indian Market, about 200 fashion-forward folks gathered at the Museum of Contemporary Native Arts to celebrate the release of the “Paul Frank Presents” collection, featuring work by four Native designers.
Unlike previous get togethers, this one didn’t include tomahawks, “war paint,” or cocktails with tacky neo-native names. Instead it celebrated a high profile “win” for all who challenge cultural appropriation.
The event launched the collection and included a panel discussion and receptions with some of the movers and shakers involved in the Paul Frank/Beyond Buckskin/Native Appropriations saga proved that sometimes social change can be an outcome of fashion design, blogging, and community action. Whoa. The event centered on a dynamite panel with the collection’s designers (Candace Halcro, Plains Cree/Metis, Louie Gong, Nooksack, Autumn Dawn Gomez, Comanche/Taos and Dustin Quinn Martin, Navajo), powerful female writers and bloggers Adrienne Keene, Cherokee, and Jessica Metcalfe, Turtle Mountain Chippewa, and VP of Design for Paul Frank, Tracy Bunkoczy.
Part academic, part celebration, the atmosphere at the beginning of the event was serious: a quick 10-minute rehash of previous events, including the party Paul Frank held where Native appropriation was flaunted, in front a mostly Native crowd was likely the source of Bunkoczy’s cautious nervousness. “It must be hard to sit here and listen to this over and over again,” Keene playfully said of the rehash to the group in attendance from Paul Frank. However Keene also noted that the ladies from Paul Frank really spent extra time working with Metcalf, Keene and the artists to make the collaboration line a reality.
“This happened because of people in the Native American community and our allies who want us to be represented properly in popular culture,” said Dr. Metcalfe.
“I’m not used to there being any sort of response back to me….I was just blown away, ” says Keene of Paul Frank’s large-scale action, which included facilitating a licensing webinar for those in the industry as well as extensive action on items that had already been licensed.
After a recap of the previous transgressions, the artists spoke to the audience about their work for the collaboration inspiring laughter and head-nodding from the audience. Gomez, wearing a crown from her Paul Frank line, stressed a duty to her community while Gong said his work for the line was directly inspired by the situation that led to the collaboration including “sustainable relationships.” Canadian designer Candace Halcro, with a hairstyle that likely was the inspiration for Miley’s new ‘do, said she loves looking “crazy and cool and trendy.” She’s known as the “sunglasses girl,” and experimented with how to incorporate Julius, the Paul Frank mascot before deciding to stay true to her brand’s most well known look. Dustin Quinn Martin, the first designer to speak ended his portion with this thought: “I hope especially the Native people in the crowd are proud of what we came up with, and feel like there’s a little bit of us in every single one of these designs and that we didn’t sell out to the man.”
Indeed, you might be wondering what the deal with profits is here, since it was earlier noted that the designers “consulted” for free. At the event it was revealed that the designers themselves will receive the profits from the new line, but also that much of the work concerning the manufacturing and creation of the items was left to the artists. This wasn’t out of the norm for the female designers, since none of their work can easily be mass-produced. Still, the items showcasing the graphics that the male designers created essentially needed to be outsourced for mass production. “Normal” Paul Frank collaborations involve a split of the profits between the company and the other designer. This time around Paul Frank will not profit from the sales and all of the profits from the collection will go to each of the designers. The items are sold through the Beyond Buckskin Boutique and the Paul Frank items at the MoCNA seemed to be selling well and attracting attention this weekend.
Autumn Dawn Gomez; Dustin Martin; Candace Halcro.
The crowd was a who’s who of creatives in Indian Country and Santa Fe. Just like any other fashion party, guests were anxious to mingle, meet the designers and try on items from the line. This time though, everyone in attendance was appreciative of the work and aware of what can happen when a community challenges appropriation.
The artists and panelists pose with the Paul Frank crew.
Kate Crowley is a blogger in the Southwest who writes for New Times’ Chow Bella and Jackalope Ranch blogs. Follow her on Twitter: @KateCrowley.
One of the firefighting teams trying to contain the Rim Fire in and around Yosemite National Park is the Geronimo Hotshots team from San Carlos, Ariz., one of seven elite Native American firefighting crews in the U.S.
On the San Carlos Apache Indian Reservation, firefighting jobs are one of only a few ways for many young men to earn a living. For team member Jose Alvarez Santi Jr., 25, the work is rewarding — but being away from home fighting fires can be tough.
“I don’t really see it as a job. Being out away from my family — that’s the part that I’m down about, is just being away,” Santi said not long before the team got the call to fight the Rim Fire.
Santi has a 3-year-old son. He’s only seen him for a dozen or so days this entire spring and summer. The 20-member crew works a fire for 14 days, then it’s a long trip home for maybe one or two days of rest, then back out again. This late in the season you can see this is starting to take its toll on a lot of the guys. But they know it’s also good money. In a good year, you could make $40,000. That goes far here.
The Geronimo Hotshots are one of seven elite Native American firefighting crews in the country. Kirk Siegler/NPR
“Of course the wife’s lovin’ it,” said senior firefighter Tom Patton. “Right now, just can’t wait to get out of here. I wanna go on another fire. It’s our only means of supporting our family.”
As on most reservations, jobs are hard to come by, and most families live well below the poverty line. There are a few jobs with the tribal government or at the small casino on the outskirts of the reservation. But much of the community is dependent on the fire season.
“It’s Essential”
The only restaurant in town is the San Carlos Cafe. It’s in a worn stone building built by the U.S. government at the turn of the 20th century. The menu on the wall features the hot shot breakfast burrito. The owner, Jo Lazo, says the firefighters are looked up to here.
“I like to say our Apache men are the strongest of all firefighters. I think it just goes down through genealogy and the struggle that we had many, many years ago. We never go down without a fight,” she says.
Lazo is proud and pragmatic. The Hotshot crew members are regulars here, and that’s good for business. But the tribe and the Bureau of Indian Affairs also employ hundreds more seasonal firefighters. During a big fire year, everyone has more money in his or her pocket, including Lazo. Her cafe caters all the meals for the crews if there’s a wildfire near here.
“And it’s sad when there is a fire because we do lose a lot of vegetation, but it’s essential and it’s been essential for years,” Lazo says.
It’s hard to find someone around San Carlos who doesn’t have a father or brother or sister who’s a wildland firefighter. In fact, by late last week, the town seemed almost empty of anyone between 18 and 35.
“Yeah, right now everybody’s out on the fire. They’re up in Idaho, up in Oregon, up in Washington,” says Frank Rolling Thunder. He has fought fires since the ’70s. He says for a lot of people here, firefighting isn’t just good money — it’s a ticket off this isolated reservation. And opportunities like those don’t come along that often.
“First time we went out to Yosemite National Park … there were sequoias and I’d never seen them,” Rolling Thunder says. “It gives me the opportunity to go see all kinds of different places — the Cascades, Mount Shasta, Mount Hood.”
Representing The San Carlos Apaches
The team had only a short two days of R&R before getting the call to go to Yosemite. As word spread from man to man at the tribal forestry office, the buzz in the room changed. A little anxiety was added to the anticipation. A few guys drifted away to make last minute phone calls. A couple more moved their motorcycles into the garage. They’ll be gone for a while.
“Right now’s the time where everybody kinda double checks, makes sure they got everything they need, make their last calls to their family,” Santi says.
For Santi, this is the moment when it becomes clear what it means to be a Geronimo Hotshot. “I hold the name up high. Wherever I go, my family, they’re proud of what I do,” he says.
Santi says it’s not just about fighting fire or saving people’s homes. It’s about representing his people off the reservation. He says the crew meets a lot of people who have never heard of the San Carlos Apaches or their history.
“We come from a people that were pushed around, shoved into reservations, and to me, I want our people to show that we can do a lot of things other than being pushed around and shoved around,” he says. “It’s a good feeling.”
The white trucks with blue letters spelling out Geronimo are all packed. No more time to talk. Ten men to each “buggy” as they call them. They’ll drive through the night to California and then it’s on to the front lines of the Rim Fire.
AUGUST 26, 2013 – Toppenish, WA – The Confederated Tribes and Bands of the Yakama Nation have reached an unprecedented, out-of-court settlement with the United States Department of Justice (DOJ), principally the Federal Bureau of Investigation (FBI).
The settlement fully and finally resolves Yakama’s lawsuit against the FBI and several of its sister law enforcement agencies, as well as various county and municipal police agencies from Washington State, Mississippi and Virginia. That suit arose from a federal task force raid of Yakama Reservation trust lands that commenced at dawn on February 16, 2011. Upon word of the settlement on August 15, 2013, U.S. District Court Judge Rosanna Peterson closed the case.
“Today is historic. The United States has agreed to honor the law enforcement protocols set forth in the Yakama Treaty of 1855. That is unprecedented.” said Yakama Nation Tribal Council Chairman and former police chief Harry Smiskin. “From today forward the FBI will communicate with Tribal Police before they enter Yakama Indian Country. I am confident that the resulting cooperation between federal and tribal cops will greatly improve public safety throughout our territories.”
Through Article II of the Yakama Treaty of 1855, the Yakama Reservation was set apart for the exclusive use and benefit of the Yakama Nation. To that end, the Yakama Treaty makes clear that no “white man” shall be permitted to reside upon Yakama Indian Country without permission from the Yakama Nation. Federal Treaty negotiators explained to the Yakama that Article II meant that no one – not even United States agents, with the lone exception of today’s Bureau of Indian Affairs agents – would be permitted to step onto Yakama Reservation lands without the Yakamas’ consent.
Also, in Article VIII of the Yakama Treaty, the United States and Yakama Nation set forth a process for delivering Yakama criminals or suspects who are in Yakama Indian Country to federal authorities. Federal Treaty negotiators explained to the Yakama that Article VIII meant there would be a consultation process between the Head Chief or all of the Yakama Chiefs, and the United States, relative to any Yakama alleged to have committed a wrong, before they might be delivered up to federal authorities.
The settlement agreement between Yakama and DOJ is called, “Recitals of Joint Law Enforcement Goals.” It recites that:
• “The Parties have a common interest in preventing violence, fighting crime in, and ensuring the safety and security of Yakama Indian Country…”
• “The United States embraces the federal government’s special trust responsibility to and relationship with the Yakama Nation, consistent with the Treaty of 1855, federal law, Executive Orders, and judicial decisions.”
• “The United States acknowledges that the Yakama Nation has no interest in promoting, condoning, or protecting criminal activities by its members; as such, the Yakama Nation will not intentionally harbor fugitives and desires to partner with the United States in law enforcement matters.”
• “The United States recognizes that maintaining a close and cooperative relationship with the Yakama Nation is essential to preventing and combating crime and assisting crime victims.”
• “The United States recognizes that in an age of increasingly complex criminal and national security threats, the common interests of the Yakama Nation and the federal government are best served by appropriate coordination, communication and information-sharing between the Parties.”
• “The Parties agree that it is in the best interests of both governments to identify practical ways to coordinate and communicate effectively with respect to law enforcement matters.”
• “Both Parties commit to acting in good faith to advance and act consistently with these goals.”
The operative provision of agreement provides:
In keeping with its law enforcement duties, DOJ law enforcement remains committed to communicating with Yakama Tribal Police concerning its law enforcement activities in Yakama Indian Country, as operational integrity concerns, including officer and public safety, permit, and will communicate with tribal police at the earliest prudent and practicable opportunity about enforcement operations undertaken in Yakama Indian Country (emphasis added).
In March 2011, the Yakama Nation sued federal law enforcement agencies and several local governments for violating these federal Treaty provisions when raiding a Yakama member-owned business on Yakama trust lands without providing any advance notice to Yakama authorities, and in turn barring Yakama Nation cops who arrived at the scene of the raid to help keep the peace.
Since the summer of 2012, the parties engaged in settlement discussions and negotiations. In June 2013, Yakama reached out-of court settlements with Yakima County, Benton County, and the local governments from Virginia and Mississippi (Yakima Herald Republic).
