Orcas attack gray whale calve in Monterey Bay

Killer Whales

Killer whales hunt gray whale calves as they migrate across a canyon in Monterey Bay.

May 6, 2013

By PETER FIMRITE — San Francisco Chronicle

 

SAN FRANCISCO — Scores of killer whales are patrolling Monterey Bay, ambushing gray whales and picking off their young as the leviathans attempt to cross a deep water canyon that bisects their annual migration route.

It is a desperate situation for the migrating mother whales, which are trying to lead their calves through a gauntlet of hungry orcas to reach their feeding grounds in Alaska. Whale watchers and scientists, who are crowding onto boats to witness the action, have described it as the “Serengeti of the Sea.”

“It’s pretty scary and sad to watch, but this is nature,” said Nancy Black , a marine biologist and co-owner of Monterey Bay Whale Watch . “It’s a big battle, with the mother trying to protect her calf, and there is a lot of commotion and splashing in the water.”

Scientists say the violent drama, involving fleeing whales and pursuing packs of orcas, is an annual extravaganza of death off the coast of Monterey that is growing in intensity as the number of whales and orcas increase.

The mother gray whales and their calves leave their breeding grounds in Baja, Mexico, in April and travel north along the Northern California coast this time each year. As many as 35 whales and calves a day are swimming by right now, hugging the shore trying to elude predators, Black said.

The problem for the mothers and calves is that they must navigate around a deepwater depression, called the Monterey Submarine Canyon, at Point Pinos.

Transient killer whales, which at 22- to 26-feet-long are the ocean’s apex predators, congregate along the edges of the canyon, which starts a quarter mile from shore and is 6,000 feet deep in the middle. They wait for the big beasts — which are about 45-feet long — to attempt the crossing, kind of like crocodiles waiting for migrating wildebeests to swim across the Nile.

The more stealthy grays take the long way around, sticking close to shore and swimming through the kelp beds, but some of the more bold or hurried whales cut across the canyon, using sonar to follow the contour lines at the bottom.

“It is one of the few places on the gray whale migration where they have to leave the protection of the shore,” said Black, who has been studying killer whales since 1992 and is considered the Bay Area’s foremost expert. “The killer whales come in the area and patrol the canyon, searching for calves.”Most of the attacks occur along the edge of the drop off, where packs of between four and seven mostly female orcas use the cover of deep water to approach from underneath, said Black and other researchers. It is not an easy kill. The calves are 18- to 20-feet long, weighing many tons.

Working as a team, the “wolves of the sea,” as they are known to some Native American tribes, surround and harass the mother, separating her from her child. While she is occupied, other orcas batter and attempt to drown the calf.

“It’s pretty brutal,” Black said. “The mother will stay there trying to protect her calf and sometimes roll upside down to allow the calf to get up on top of her, but the only way they can save themselves is by moving toward shore. It takes two to three hours, sometimes up to six hours, to kill a gray whale calf.

“It is, say marine biologists, a spectacular example of the natural interplay between two of the largest, most dynamic, creatures in the sea and a sign that the ocean ecosystem is slowly improving on the Pacific coast.

The killer whale, Orcinus orca , is the largest, most intelligent of the world’s ocean predators. They can live up to 100 years — the oldest known orca is believed to be a 96-year-old female — but are highly susceptible to toxins, which accumulate in their tissues.

The animals, which are actually members of the dolphin family, were originally called matadors de ballenas, or “whale killers,” by the Spanish who witnessed them hunting the large cetaceans. The words got reversed when translated into English.

The distinctive black-and-white mammals have an incredibly complex, and remarkably stable, matrilineal social structure in which the sons spend their lives with their mothers, except for occasional dalliances with females outside the family group. Different groups feed on different things and are believed to have different languages and even cultures that are passed down through the generations.

The endangered southern resident orcas of Puget Sound, in Washington, feed on salmon. Offshore orcas eat schooling fish and sharks and the transients that frequent Monterey Bay prey exclusively on marine mammals.

Mammal eating orcas have been known to prey on birds and even terrestrial mammals, such as deer and moose swimming between islands along the northwest coast, but there has never been a documented killing of a human in the wild.

The Monterey orcas have been spotted attacking sea lions, elephant seals, harbor seals, dolphins and porpoises, but gray whale calves are especially coveted. Black said she has seen as many as 25 killer whales feeding on a blubbery carcass, which can take between 12 and 48 hours to consume.

The drama unfolding now along the Monterey coast was unknown to researchers until about 1992, when the once vast gray whale populations began to recover after being driven nearly to extinction by whaling in the 19th and 20th centuries.

The population rebounded from about 4,000 in the 1930s to 26,600 in 1999 , according to estimates by the National Marine Mammal Laboratory in Seattle . The recovery is nevertheless still shaky, according to experts. The number of grays dropped to 17,000 in the early 2000s as a result of the El Niño weather pattern and other factors that affected their food supply. There are now between 19,000 and 21,000 gray whales in the Pacific, according to researchers.

Forty of the approximately 140 killer whales that marine biologists have identified through their markings since 1992 have been spotted this year circling Monterey Bay, which marine biologists consider one of the best places in the world to study the creatures. They have, over time, noticeably learned from their mistakes and honed their hunting skills, Black said.

“The gray whale population has gotten bigger over the last 20 years and the killer whales have gotten better at hunting the gray whale calves,” she said. “It is a pretty amazing event and it all happens within 5 miles of shore.”

Save a life from opiate overdose

By Monica Brown, Tulalip News Writer

TULALIP, Wash. – The Tulalip CEDAR (Community Engaged and Dedicated to Addiction Recovery) group invited Caleb Banta-Green, PhD to speak at their meeting on April 25, 2013. Banta-Green is the principle investigator on an overdose prevention program for Washington State and has dedicated time to developing a prevention program and educating communities about overdosing risks.

Often times an opiate overdose won’t occur until 3-4 hours after the person takes them. The person will be unresponsive, have shallow breathing that may sound like gasping or choking, and may be pale blue or grey in color. Banta-Green pointed out that rescue breathing can be done to prevent a potential fatality and suggests the first thing you need to do is look for signs of breathing and a heartbeat. If there is no heartbeat, perform CPR. If there is a heartbeat but the person is having trouble breathing or not breathing at all, begin the rescue breathing; “An opiate overdose is about oxygen; it’s about getting oxygen to the person’s brain and doing rescue breathing,” said Banta-Green.

Along with rescue breathing, Banta-Green suggests administering Naloxone. Naloxone, an opioid antagonist, is a prescribed medication that, once administered, blocks the person’s opioid receptors and allows the overdose victim to breathe normally for a short period of time. Depending on how much of the opioid the person has taken they may need to be given Naloxone every 30-90 minutes until they stabilize.

Naloxone can be given in the nose (intranasal spray) or in the muscle (intramuscular injection) and is safe to give even if the person is not overdosing on opioids. Since Naloxone is purely an opioid antagonist it has been approved to help binge eaters from splurging on fatty sweets like chocolate.

Washington State law (RCW 69.50.315) allows anyone at risk of having, or witnessing, an opioid drug overdose to obtain a prescription of naloxone. If you or your friends or family members use opioids medicinally or recreationally, you are able to obtain a prescription and carry it with you for emergencies. The CEDAR group is currently working with Tribal Police, Tulalip Pharmacy and the Health Clinic to start a prevention program at Tulalip which will offer prescriptions of Naloxone and training of how to give rescue breathing and administer Naloxone.

To find an overdose prevention program near you that gives prescriptions for Naloxone and training of how to administer, please visit this website: http://www.stopoverdose.org/faq.htm

 

Nearby locations in Washington that can help you if you are in need:

Adam Kartman, MD at Phoenix Recovery in Mt Vernon, Wash. Services provided: Anyone, including family and friends, who might be a first responder/good Samaritan to an opiate overdose who would like a prescription for intranasal naloxone and a free mucosal nasal atomizer is welcome to schedule a visit with Dr. Kartman at no charge. Native Americans and Alaskan Natives may be able to fill the prescriptions at no charge at tribal pharmacies. Others may get prescriptions filled at area pharmacies. Phone: 360-848-8437

Robert Clewis Center in Seattle, Wash. Services provided: Mon-Fri, 1:00-5:00 pm & Sat, 2:00-4:00 pm Walk-ins welcome. Harm reduction counseling/support, vein care, Naloxone/overdose prevention, case management. Facilitated access to methadone and other drug treatment, needle exchange, abscess treatment and care, HIV/hepatitis testing and counseling, Hepatitis A & B vaccinations, colds and upper respiratory infections andTB screening. Phone: 206-296-4649

The People’s Harm Reduction Alliance in Seattle, Wash. Services provided: We give out naloxone, crack kits, Hepatitis A and B vaccinations, safe disposal of used needles, access to new needles and clean supplies, referrals to other pertinent services such as detox and treatment options. Completely need-based program for syringe exchange and completely drug user run. Phone: 206-330-5777

 

 

What are opiates?

Heroin, morphine, oxycodone (Oxycontin), methadone, hydrocodone (Vicodin), codeine, and other prescription pain medications.

How to recognize and overdose.

The person overdosing can’t be woken through loud noises or pain, may have blue or gray lips and fingernails, they will have slow or shallow breathing which may sound similar to gasping or snoring.
How to save someone from an overdose.

An overdose death may happen hours after taking drugs. If a bystander acts when they first notice a person’s breathing has slowed, or when they can’t awaken a user, there is time to call 911, start rescue breathing (if needed) and give naloxone.

1.    Rub to wake.

  • Rub you knuckles on the bony part of the chest (the Sternum) to try to get them to wake up or breathe.

2.    Call 911. – All you need to say is :

  • The address and where to find the person
  • A person is not breathing
  • When medics come tell them what drugs the person took if you know
  • Tell them if you gave naloxone

3.    If the person stops breathing give breaths mouth-to-mouth or use a disposable breathing mask.

  •  Put them on their back.
  • Pull the chin forward to keep the airway open; put one hand on the chin, tilt the head back, and pinch the nose closed.
  • Make a seal over their mouth with yours and breathe in two breaths. The chest, not the stomach, should rise.
  • Give one breath every 5 seconds.

4.    Give Naloxone

  • For injectable naloxone: Inject into the arm or upper outer top of thigh muscle, 1 cc at a time. Always start from a new vial.
  • For intranasal naloxone: Squirt half the vial into each nostril, pushing the applicator fast to make a fine mist.
  • Discard any opened vials of naloxone within 6 hours (as recommended by the World Health Organization).

5.    Stay with the person and keep them breathing

  • Continue giving mouth-to-mouth breathing if the person is not breathing on their own.
  • Give a second dose of naloxone after 2-5 minutes if they do not wake up and breathe more than about 10-12 breaths a minute.
  • Naloxone can spoil their high and they may want to use again. Remind them naloxone wears off soon and they could overdose again.

6.    Place the person on their side

  • People can breathe in their own vomit and die. If the person is breathing, put them on their side. Pull the chin forward so they can breathe more easily. Some people may vomit once they get naloxone; this position will help protect them from inhaling that vomit.

7.    Convince the person to follow the paramedics’ advice.

If the paramedics advise them to go to the Emergency Room, health care staff will help:

  • Relieve symptoms of withdrawal
  • Prevent them from overdosing again today
  • By having an observer who can give more naloxone when the first dose wears off
  • Assess and treat the person for other drug overdoses. Naloxone only helps for opioids.

8.    What if the police show up?

  • The Washington State 911 Good Samaritan Drug Overdose Law lets bystanders give naloxone if they suspect an overdose.
  • The law protects the victim and the helpers from prosecution for drug possession. The police can confiscate drugs and prosecute persons who have outstanding warrants from other crimes.

beda?chelh asking for input at community meeting

By Monica Brown Tulalip News Writer

TULALIP, Wash. -The community meeting held on Tuesday April 23rd, focused on beda?chelh who brought this years and previous years statistics. The meeting gave community members the opportunity to ask questions and voice concerns about current beda?chelh  policies and procedures.

Questions raised centered on how to help a child in need and what can a parent expect when they turn to beda?chelh for help.

 If a child comes to you or you know of a child that is in need of help, beda?chelh prefers that you notify them first and they will review the case, investigate it and create a CPS file (Child Protective Services). If a parent recognizes that they are struggling with addiction and want help they can speak with beda?chelh and they will put the parent on a safety plan to complete, so that their child can remain with them while they are getting help for their addiction. If the risk level becomes too high, the parent will be asked to place the child under the care of a family or friend to ensure the child’s safety.

The safety plan is based on the circumstances of the situation and is initially three months, “The safety plans are time sensitive. The plan will go for three months and then they will reassess if the safety plan needs to be extended for another month or whatever is necessary to keep them from being in the system long-term,” said Jennifer Walls, Lead Case Manager at beda?chelh.

Efforts are being implemented to keep tribal children that have been placed in non-tribal homes connected with culture events.  “We are pushing for more cultural activities for our youth and that includes children that are placed off the reservation in non-tribal homes,” said Lena Hammons Director of Behavior Health. 

The outreach department is currently understaffed and is working towards becoming fully staffed so that they can create a staggering work schedule in order to ensure that they are able to transport children to and from meetings and cultural activities.

The current policies and procedures are being reviewed and reworked so that they are more effective and are easier for parents and guardians to navigate and aim towards healing the parents and reuniting the parent and child. Community Meetings are the 4th Tuesday every month. To view the community meeting in its entirety visit Tulalip Matters at wwww.kanutv.com. If you have something that you would like to include please call the concern line 360-716-4006.

Current statistics for Youth in Need of Care:

Child placement numbers for 2013

  • 2 institutionalized
  • 55 placed with non-family
  • 144 placed with family
  • 7 returned home

Child drug test results for 2013 through March

  • 3 tested positive for marijuana or other drugs
  • 2 tested positive for meth
  • 4 tested negative

Reported child abuse cases for 2013, children under 10 years of age.

  • 4 physical abuse reports
  • 6 sexual abuse reports

Tribe supports Native American mascots

Douglas C. Pizac/USA TODAY SportsThe Saginaw Chippewa tribe has an agreement with Central Michigan to use the Chippewa name.
Douglas C. Pizac/USA TODAY SportsThe Saginaw Chippewa tribe has an agreement with Central Michigan to use the Chippewa name.

Feb 20, 2013 7:22 AM ET on ESPN.COM

By Paul Lukas

Last week I wrote about the recent symposium about Native American imagery in sports that took place at the National Museum of the American Indian in Washington. Everyone quoted in the article was opposed to the use of such imagery, which led many readers to ask why I hadn’t given equal time to the other side.

The answer to that is simple: I was there to cover the symposium, and every single speaker at the event — about three times as many people as I ended up quoting in my column — was opposed to the use of Native American mascots, logos and team names. (The Washington Redskins were invited to have a representative at the event, but they declined.) But it’s true that there are some Native Americans who are fine with the use of Native imagery in sports. In central Michigan, for example, the Saginaw Chippewa Indian Tribe recently announced that it had no problem with a local high school whose teams are called the Warriors.

I was curious to learn more, so I contacted the Saginaw Chippewas and spoke with their public relations director, Frank Cloutier. Here’s how our conversation went:

Uni Watch: First, for people who aren’t familiar with the Saginaw Chippewas, please tell me a bit about your tribe.

Frank Cloutier: Our tribe was formed with the ratification of our constitution in 1936. We have 3,292 members, and we live in the territories called the Isabella Federal Indian Reserve in Mount Pleasant, Mich., just north of Lansing. We have the fifth- or sixth-largest Indian-owned casino in the Midwest, so we’re rather successful when it comes to our economic growth and development.

But it’s not just about gaming for us — it’s about our culture. We have a very rich, diverse culture, which is showcased in a world-class, award-winning cultural museum on our reservation. So the situation regarding mascots and team names piques our interest.

Many of the people taking part in this debate see it as a black-and-white issue. Either they’re completely opposed to all uses of Native American imagery, or they have no problem with any of it. What’s your position, or your tribe’s position, on that?

It’s very, very clear for us, because we’ve worked with so many institutions in our area. Our position is that if it’s not derogatory and it’s being used appropriately, with an opportunity to share or cross-share our culture, then it’s fine. There’s nothing derogatory about “Warriors” or “Braves.” There’s nothing derogatory about “Indian.” But terms like “Redskin” or “Half-Breed,” those are derogatory terms to us.

Courtesy of Saginaw Chippewa Tribe Saginaw Chippewas public relations director Frank Cloutier says some Native American mascots are not derogatory and can be educational.
Courtesy of Saginaw Chippewa Tribe Saginaw Chippewas public relations director Frank Cloutier says some Native American mascots are not derogatory and can be educational.

So when the Michigan Department of Civil Rights recently filed a complaint with the U.S. Department of Education, claiming that Native American mascots and nicknames are inherently harmful to Native children, you don’t agree with that?

In the study they used, they said these Native children who go to these schools with these mascots are “marginalized.” But if you look at generational trauma and the way Native peoples were treated 300 years ago, it wasn’t until 1924 that we were formally recognized as human beings, and we didn’t get the chance to vote until after women did. That’s what makes these kids feel marginalized — the way their culture and their people were treated. I don’t believe that a menacing-looking brave on the backboard of a basketball hoop is going to marginalize that child as much as that generational trauma.

That said, however, I believe that these schools using these images have an obligation to talk about the truth of Native American history. One of the largest genocides in world history happened right here on American soil, and it happened to Native Americans. So it’s important to talk about the true history about the settling of the United States, and to talk about those things that happened to Native Americans that are often not talked about.

If Native children are struggling, hopefully this kind of education and outreach and help identify why, instead of having us blame it on a mascot.

So when you say it’s fine to use non-derogatory imagery as long as it’s being used appropriately, you’re saying that part of that “appropriate use” is educational content about Native Americans?

Yes. For example, in 2003 we entered into an articulation agreement with Central Michigan University, because they were the Chippewas. As part of that agreement, the tribe and the university each has an obligation. Every year I go in and address every freshman athletic student about our culture and what it means to be a Chippewa, and about the proud, competitive nature of our people. We explain that it’s not about war paint and fake feathers. It’s about honoring the triumph of these resilient, competitive people.

They also have areas on campus that are dedicated to the presence of the Chippewa Nation. So it’s a good cross-cultural exchange. And when they go out there and compete, they’re Chippewas, they’re fighting like a Chippewa, fighting to win. We’ve made that university our school of choice for Native Americans, because our tribal community is close by, so we can help support those Native students.

What if a high school or university wasn’t interested in doing these types of cultural exchanges and educational efforts? What would your feelings be about their use of Native imagery?

It would be completely different. If they’re not willing to celebrate and show the culture, they shouldn’t have the privilege of depicting it.

What about states that have already banned all Native imagery from their high schools, like Wisconsin and Oregon?

I think that’s a missed opportunity for the type of cultural exchange and education that I just described.

How do you feel about the NCAA’s regulations restricting the use of Native American imagery but allowing it when permission is granted by a local tribe, as in the case of Florida State University and the Seminole Tribe?

I think that’s absolutely fine. That’s basically what we do with CMU.

Many teams say that their use of Native American imagery is meant to be an honor, especially when they use team names like “Warriors,” which is meant to symbolize American Indians’ fighting spirit. But there are others who say this plays into stereotypes of Indians as savages who aren’t good at anything except making war. How do you feel about that?

Once again, it goes back to the responsibility of the school. If they’re using a menacing-looking Indian and trying to intimidate the other team because they might get scalped, that’s inappropriate. But if they’re using an image that evokes spirit and competition, and they’ve celebrated the culture, then they’ve done their job and they’ve earned the right to proudly display that logo.

Everything we’ve discussed so far is about schools, which can offer the type of educational programs you’ve mentioned. But what about professional teams that use this imagery, like the Cleveland Indians and the Atlanta Braves. They’re not in the education business. What’s your feeling about them?

If they’re not going to educate and they feel no obligation [to do so], then they have no right to use this imagery. They shouldn’t have that privilege if they’re not going to celebrate where it comes from.

As I’m sure you’re aware, there’s an increasing movement to have the Washington Redskins football team change its name. Any thoughts on that?

I think that would be most appropriate.

One of the most contentious issues that comes up in these discussions is whether white people’s opinions — or any non-Natives’ opinions — should even matter. Should non-Natives have a voice in this debate? Should we simply have a vote among Native Americans and let them decide?

I have to chuckle when I hear that. We all live in this wonderful globe together. If there’s a negative impact on any one group, that impacts all of us as a whole. I think everyone, collectively, can have a voice in this. We have many brothers and sisters in various minority groups who know what it means to be marginalized, so of course we welcome their voices.

And that would also apply to white Americans?

Absolutely. If we’re going to have this debate and bring it to a positive conclusion, we’d be doing ourselves a disservice by limiting it.

Last question: Have you had discussions with people in your tribe, or from other tribes, who see this as more of a black-and-white issue?

That’s the wonderful thing about having our own free will and personal opinion. There are members of my tribe who are very steadfast and who say, “Enough’s enough — it’s time to put a stop to this.” And there are those who see, as I do, the opportunities for outreach and healthy dialogue. I celebrate that diversity of opinion, because I think it makes us more well-rounded.

Lummi Nation mourns Fran James, elder and weaver

Published: April 30, 2013

 By JOHN STARK — THE BELLINGHAM HERALD

 

LUMMI RESERVATION — Those who knew Fran James well used the same word to describe her: humble.

James, a renowned weaver who shared her skills with her Lummi Nation community and many others, died April 28 at 88. She was widely known as “Auntie Fran.”

“She definitely gave more than she received,” said Darrell Hillaire, a former chairman of the Lummi Indian Business Council. “She definitely decided to share her life with the world, and through her weaving she was able to do that. … She thought that was representative of weaving our lives together.”

Hillaire and others said James taught a lot more than weaving. Her life itself was an example — a life that Hillaire described as “pure, simple, hard-working and generous.”

“She did those first things in order to be the last thing,” Hillaire said. “She gave everything, most importantly her time. She treated everyone with respect. … She always said that people should keep their hands busy. It kept them out of mischief.”

James’ weavings have appeared at the Seattle Art Museum, and are for sale at the Stonington Gallery in Seattle. She and her son Bill James, traditional hereditary chief of the Lummi people, have played an important role in keeping weaving and other traditional practices alive.

Makah Nation weaver Carl Irving credited Fran James with inspiring new generations to carry on the weaving tradition. Tribal communities from Alaska to California are mourning her passing, he said.

“It is because of her encouragement that I became the weaver I am,” Irving said. “She is the one who told me, ‘You keep going! You keep going!’ There are numerous lives she has touched — uncountable. … It’s like losing the Queen of England to the British people, that’s how big of a loss it is to us. They don’t make them like that anymore.”

Lummi Nation member Freddy Lane said he made a point of dropping by James’ home to share his catch every time he went clamming.

“She’d shake my hand and give me a little bit of gas money,” Lane said. “Every year we would have a clambake for her.”

Once, Lane said, Auntie Fran told an acquaintance that he had been doing his clambakes wrong.

“She said, ‘You’re using the wrong kind of seaweed. You’ve got to use the lettuce, the really light green seaweed.'”

As Lane explained it, a traditional clambake on the beach uses rocks in a pit, heated with a wood fire. The big horse clams are piled in first, with smaller butter and steamer clams on top. Then the whole thing is covered with seaweed while the clams cook.”

The different seaweed has a different taste and it salts them differently,” Lane said, adding that the first time he tried it Auntie Fran’s way, “The clams were exquisite.”

Shirley Bob, a niece, said she never knew her Auntie Fran to hold a grudge against anyone.

“She taught me a lot, just the way she carried herself, being humble and kind to everybody,” Bob said. “She showed me how to knit. She showed me how to do baskets. She would say, ‘Love love!’ That meant she loved us. I’m going to miss that.”

Awakening of the canoes

CSC_0038
Tribal members clean the canoes every srping prior to canoe practice.
Photo by Monica Brown

Article and photos by Monica Brown

On Wednesday, April 17th, Tulalip tribal members brought out the canoes; Big Sister, Little Sister and Big Brother, for the traditional cleaning and awakening them. This activity, referred to as protocol, is important spiritually for the canoes and tribal members.

The significance for waking the canoes  is to clear any sort of negative energy that may be left over from the season before or any bad energy that may have accumulated over the winter.

DSC_0086
Photo by Monica Brown

During the resting period the canoes are housed in a special canoe shed behind the Veteran’s Center. Tulalip tribal member Jason Gobin is the delegated as caretaker of the canoes and ensures that protocol is followed once the canoes are put away for the season and reawakened the following spring.

“The water is very powerful and the canoe is what takes care of us while we are out in the water,” says Tribal member and Canoe Family Skipper Darkfeather Ancheta, “Being in the Skipper position I have felt the negative energy. If the negativity is there then the canoe will not want to turn the way you are trying to make it go.”

The canoes are made from cedar trees and have a spirit giving them life for many years so they are taken care of diligently by tribal members. At the end of the season they are put to rest in their covered area until the following spring.

Canoe practice for the 2013 Canoe Journey will be held at the Tulalip Marina at 5:00 p.m. on Wednesday and is open to the community.

DSC_0063
Photo by Monica Brown

For more information, please contact Jason Gobin at 360-716-4370 or jasongobin@tulaliptribes-nsn.gov.

Hazen Shopbell Jr., basketball star in the making

The Seattle Stars Youth Basketball TeamPhoto submitted by Marin Andrews
The Seattle Stars Youth Basketball Team
Photo submitted by Marin Andrews

Article by Monica Brown

Tulalip Tribal member, Hazen Shopbell Jr. is in his second season on the elite basketball team in Seattle called the Seattle Stars. Seven year old Hazen has been playing basketball since he was three years old, when he played at the Boys and Girls Club and has been on Seattle Stars team since kindergarten. Hazen is the son of Marin Andrews and Tulalip Tribal member Hazen Shopbell and Tia Shopbell (stepmother).

Hazen and his teammate’s practice every week during which they run lines, do drills and practice making shots. Hazen’s mother, Marin Andrews said, “They practice on regular-sized hoops, the hoops are eight feet high.”

Joining the Seattle Stars Youth Basketball Club provides players and their families the opportunity to travel when the team competes in California and Nevada. The club is a very structured program that is dedicated to “teaching young boys, through the game of basketball, that success is measured by giving your best.”

In School Hazen’s favorite subjects are Physical Education and Art however he is very good at Math. Even though his favorite sport to play is basketball he has also participated in T-ball, soccer and gymnastics. The Seattle Stars Basketball Youth Club has teams for kindergarten through fourth grade; Hazen plans to stay with the club through fourth grade but is excited to begin playing football next year too.

Justice Department honors Healing Arts Program for Tribal sexual assault victims

MAYETTA, Kan., April 23, 2013 /PRNewswire-USNewswire/ — The Department of Justice will honor the Prairie Band Potawatomi Nation’s Tribal Victim Services program for creating a healing arts program for sexual assault victims.  Attorney General Eric Holder will present the program with an award during the National Crime Victims’ Rights Week awards ceremony on Wednesday, April 24, 2013 in Washington, D.C.

“These committed individuals are being honored for their dedication to assisting and supporting victims of crime all across the country,” said Attorney General Eric Holder . “Their actions inspire all Americans, to do what we can, each in our own way, to help lessen the physical, emotional and financial impacts of crime on people in our communities.”

The Prairie Band Potawatomi Nation’s Tribal Victim Services (TVS) program will receive the Professional Innovation in Victim Services Award, recognizing a program, organization or individual who helped to expand the reach of victims’ rights and services.  

TVS developed a program to encourage cultural healing through art to assist tribal crime victims in sharing their experiences, thoughts and fears.  They created an artistic “tree” for healing called the Community Story Tree Project, which consists of 72 canvas panels representing the community’s hopes and dreams for tribal families, survivors, children, service providers, professional elders and tribal leaders.

In addition to the Prairie Band Potawatomi Nation, Attorney General Holder will recognize 12 other individuals and organizations for their outstanding efforts on behalf of crime victims.  Descriptions and videos of the honorees are available at the Office for Victims of Crime’s Gallery: https://ovcncvrw.ncjrs.gov/Awards/AwardGallery/gallerysearch.html.

President Reagan proclaimed the first Victims’ Rights Week in 1981, calling for renewed emphasis on, and sensitivity to, the rights of victims.  National Crime Victims’ Rights Week will be observed this year from April 21-27.

The Office of Justice Programs (OJP), headed by Acting Assistant Attorney General Mary Lou Leary , provides federal leadership in developing the nation’s capacity to prevent and control crime, administer justice, and assist victims. OJP has six components: the Bureau of Justice Assistance; the Bureau of Justice Statistics; the National Institute of Justice; the Office of Juvenile Justice and Delinquency Prevention; the Office for Victims of Crime; and the Office of Sex Offender Sentencing, Monitoring, Apprehending, Registering, and Tracking. For more information about OJP, please visit: www.ojp.gov.

Native American Boarding School Project gathers oral histories

Boarding Schools

4/23/2013 8:47:48 AM

BY STAFF REPORTS of CherokeePheonix.org

LOS ANGELES – The Native American Boarding School Visual History Project is gathering oral histories from alumni of boarding schools in an effort to remember and heal.

The nonprofit Cante Sica Foundation is sponsoring the project and calls the Native American boarding school experience a legacy for alumni, their families and communities.

The project will consist of a visual history archive and an interactive website that will educate people about the history of the American Indian boarding school system. The system was a policy of forced assimilation experienced by more than 100,000 Native American children between 1879 and 1975.

Phase 1 of the project will train teams of Native historians and filmmakers to collect visual testimonies from alumni now living in Southern California, including alumni of the Sherman Institute (now Sherman High School) in Riverside.

The majority of boarding school alumni are now in their 60s, 70s and 80s. With each passing year a significant number of alumni are lost and within a decade a majority of them will have passed away. Many have been unable to talk about their experiences until recently, and as they age, many may come to realize the importance of sharing their stories for future generations, reads a Cante Sica Foundation statement.

“For others, their boarding school years were among the best of their lives. Many fall somewhere in the middle. The project provides a forum for alumni to tell their sown stories in their own way,” it states.

The project is also meant to help students understand the persistent and often devastating effects caused by large-scale assimilation efforts, including post-traumatic stress, disappearance of language, cultural displacement, loss of family ties, domestic violence, addiction and suicide. Also, people will learn of positive stories of survival and the ingenuity of boarding school students.

The testimonies will be edited into shorter excerpts that users can access in an immersive multimedia environment. Interactive and downloadable lesson plans will help teachers use the website in their classrooms. Meanwhile, the unedited interviews will become a valuable visual history archive of primary sources for scholars, students and indigenous peoples worldwide.

Phase 2 will expand the archive to include interviews and information about boarding schools and their alumni from across the nation.

If you are a boarding school alumni and want to share your story or know of alumni elders, email DeLanna Studi at delanna@cantesica.org or call 310-528-5352 or Brian Wescott at brian@cantesica.org or call 310-922-6466.

View stories here http://www.storiesfrom.us/#/surviving-assimilation/ Website requires a newer web browser like Google Chrome.

Earth Day celebration at the Qwuloolt Estuary

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Qwuloolt Estuary Restoration Project and earth Day Celebration

Article by Monica Brown

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Ecologist Walter Rung demonstrates how to plant a native tree.
Photo by Monica Brown

TULALIP, Wash. – Community members chose to celebrate Earth Day on April 20th, by helping plant native trees and shrubs in the Qwuloolt Estuary located on the South end of Marysville. The Adopt a Stream Foundation (AASF) is guiding this portion of the project by planting the native trees and shrubs which have been made possible by a grant from the Washington State Department of Ecology through a $250,000 Allen Creek Grant. The main focus of the grant is  to work with and  inform nearby homeowners that live near the Allen Creek watershed about the restoration project. Walter Rung, Ecologist from the AASF says “We are going to door to door and talking to them about ways to help improve water quality in the creeks.”

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A plastic shield is placed around the tree in order to help it thrive and prevent it from being cut down when the invasive species are removed from the area.
Photo by Monica Brown
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A peek iside that the freshly planted tree.
Photo by Monica Brown

The expected outcome of  the restoration project is to raise the population of salmon, and migratory birds that inhabit the Qwuloolt Estuary and it’s tributaries. Planting native vegetation is one way of helping to improve water quality. CK Eidem from the AASF informs, “Today we’re putting in about 100 potted stalk and 100 live stakes; potted stalk are potted plants and live stakes are a cutting from a tree which will grow into a shrub if planted at the right time of year,”

Other environmental changes are being made such as improving natural channel formation  and eventually removing the tide gate. The tide gate is located just south of the storm water Treatment Facility and should be taken down within a year.

“We’re expecting once they remove the tide gate that there will be a lot more salmon in the creek,” said Walter Rung.

At the estuary project, informational booths and speakers informed people about how to protect the estuary and streams in the area by simple methods of not using toxic chemicals in their yards for weed control, disposing of pet droppings properly and regular maintenance their septic systems. Staff from Tulalip Tribes Natural Resources Department explained the stages and reason of the restoration project and provided delicious samples of Sitka Spruce tea and Nettle Tea.

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Josh Meidav and Kelly Finley hosted The Tulalip Tribes booth.
Photo by Monica Brown

This project has been made possible through a large partnership between The Tulalip Tribes, City of Marysville, U.S. Army Corps of Engineers, National Oceanic and Atmospheric Association, Sound Transit, Wash. Dept of Fish and Wildlife, Wash. State Recreation and Conservation Office, Natural Resources Conservation Services, Snohomish Basin Salmon Recovery Forum, Sound Salmon Solutions and U.S. Fish and Wildlife Service.