Though higher now, reflecting a more accurate statistic, there seems to be no affect in limiting pollution
By Andrew Gobin, Tulalip News
Today, Governor Jay Inslee met with tribal leaders before holding a briefing on Washington’s Fish Consumption Rate (FCR) and water quality. The new FCR, now set at 175g per day, comes with the compromise that increases allowable pollution 1000 percent.
Originally set at 6.5g per day, Puget Sound tribes, with the support of the public minority, have been pushing to reexamine the FCR, seeking a number that more accurately reflects the amount of fish consumed by Washington residents per capita. The rate of 6.5g per day specifically included a section that mitigated the high consumption of seafood by tribal communities, allowing for a low number to be reached. The new rate of 175g per day is a more realistic representation of the seafood consumed by all Washington residents.
The FCR is a measurement used to gauge the impacts of water pollution on the public. Former standards stated that the acceptable level of toxins allowed could only lead to one in one million people to develop cancer. The FCR that was set at 6.5g was intended to allow for a tenfold increase in pollution and water toxin levels.
Although Washington’s FCR is now almost 30 times higher than what it was, the agreement to increase the FCR was achieved through a compromise, bargaining to increase the acceptable persons to get cancer from one in one million, to one in 100,000. That means that the acceptable level of pollution would be ten times higher.
In the NWIFC statement Lorraine Loomis, vice chair of the Northwest Indian Fisheries Commission and fisheries manager for the Swinomish Tribe, said, “This is a political decision, not one based on sound science. While a toxics control effort is needed, it is not an effective replacement for strong water quality rules and standards. We cannot continue with a pollution-based economy.”
“We’ve been working with the state on this issue for more than 20 years. We need action,” she added.
Tribes will be meeting with the EPA to review the proposed changes and evaluate their next move.
Andrew Gobin is a staff reporter with the Tulalip News See-Yaht-Sub, a publication of the Tulalip Tribes Communications Department. Email: agobin@tulalipnews.com Phone: (360) 716.4188
The King County Medical Examiner’s Office is asking for the public’s help to find who donated three human skulls to a Bellevue thrift store.
There is no information about who donated the skulls to the Bellevue Goodwill or how they came to be in the donor’s possession.
The KCME said two of the skulls of from adults and were clearly used in a medical clinic or teaching setting.
The third skull is very old and appears to be the fragile remains of a Native American child.
According to state law, the Native American skull must be returned to its tribe of origin, but the ME needs more information to identify the correct tribe.
The office is asking that the person who donated the skulls come forward, without penalty, to provide more details about where the skull came from.
The skulls were donated in June to the Goodwill at 14515 NE 20th Street in Bellevue. Employees there realized the skulls were human remains and contacted the Medical Examiner’s Office and police.
TULALIP – The conservation and preservation of Native American poles, posts, and canoes will be the focus of the first symposium hosted by the Hibulb Cultural Center and Natural History Preserve on July 21- 22, held at the Tulalip Resort Casino.
Poles, Posts, and Canoes will bring together Native American and non-Native museum professionals, and contemporary carvers to discuss the challenges in preserving and exhibiting wood carvings, while also examining the Native and non-Native viewpoint on preserving these historic wood items.
“When I first came to work here four years ago, one of the things that struck me most was the fact that we have a number of poles and canoes in the collections,” said Hibulb Conservator, Claire Dean. “These large wooden objects are a real challenge for museums everywhere, regardless of their cultural background. It is because these tend to be very big and heavy to move around. Actually they are quite difficult to display safely. If they are old, and deteriorated they become fragile. Here we have a disproportionate number of them, and that has to do with the fact that the community here, the poles and canoes, are a central part of the material culture here, and when you have a culture with that in its background, then you are going to run into them as more of a challenge than other cultures where they don’t exist. I am also very aware that we have carvers here in the community, and I like the idea of trying to involve them somehow.”
Dean explains the idea for the Poles, Posts, and Canoes Symposium developed from a conservator conference Dean attended, which highlighted the preservation of the Maori Waka Taua Project, or war canoe project, at the National Museum of Scotland. During the conference the issue of preserving cultural items such as wood canoes, a responsibility of Dean’s as a conservator at Hibulb, was examined. Dean learned how the war canoe, in derelict condition, was discovered during an examination to be a product of three canoes merged together, instead of one carving, making the preservation of the canoe difficult. With the help of highly-regarded Maori artist George Nuku, the canoe was restored using acrylic material to fashion a new sternpost, blending traditional materials with contemporary elements to safely preserve the canoe for display.
“We were already thinking about our conference and immediately I thought, ‘this is it! This is exactly what I have been thinking about. This idea of incorporating traditional carvers into the care of the collections.’ Not that I am suggesting that we are going to make lots of plexiglas poles, but it is this idea of working with artists who are very much a part of the community,” said Dean.
The two-day conference will feature a non-traditional conference format featuring informal presentations regarding the care of past, present, and future cultural
Photo courtesy/ Hibulb Cultural Center and Natural History Preserve
items.
“I thought it was a great opportunity to have a conference where we could actually sit down and really talk about this, and while this isn’t the first time that a meeting has been held about this topic, it is the first time, that I am aware of, that it has been hosted by a tribal community and held on tribal lands,” said Dean.
“We will have little sessions where presenters will be giving 15 minute talks, so they are very short and to the point,” continued Dean. “I have asked the presenters to prepare their presentations to spark thought and discussion. We will have four or five of these 15-minute talks, then we take a coffee break and for at least an hour and half there is no program. It will be open discussion. It is a chance for the folks attending to ask questions of the presenters and the carvers. This is a bit of a risk, because it is not a conventional way of doing a conference, but I think it is more in keeping with how things are done in communities such as this one.”
Presenters will include George Nuku, Maori artist, Graeme Scott from the Glasgow Museums in Scotland, Richard Feldman from the Eiteligorg Museum of American Indians and Western Art, Costantino Nicolizas from the Ecole Des Hautes Etudes en Sciences Sociales in France, Kelly McHugh from the National Museum of the American Indian, Tessa Campbell from the Hibulb Cultural Center, and Sven Haakanson from the Burke Museum of Natural History and Culture, and many others.
Following the two-day conference Hibulb Cultural Center will host a three-day workshop featuring Michael Harrington, Felix Solomon, and Andrew Todd on caring for totem poles held on July 23 – 25, at the Hibulb Cultural Center and Natural History Preserve.
Registration is open until the day of conference, and limited space available for the workshop. Registration fee for the conference is $350 with a discount fee of $250 for students, and the workshop fee is $350. Both events include breakfast and lunch. A special event featuring keynote speakers, Charles Stable and George Nuku, will be held on the evening of July 21, at the Hibulb Cultural Center free of cost and open to the public.
“This isn’t just about the conservation and preservation of old poles, posts, and canoes, which we have here in collections, it is also about the preservation of the tradition of carving these things, and how those two areas of interest intersect. How the collections here can be of help to contemporary carvers, and how the methods and materials in the knowledge of contemporary carvers can actually be of use to conservators.”
For more information on registration for the symposium or the workshop, please visit the Hibulb Cultural Center’s website at www.hibulbculturalcenter.org.
Brandi N. Montreuil: 360-913-5402; bmontreuil@tulalipnews.com
In an emotional ceremony Monday at the Burke Museum in Seattle, the Lower Elwha Klallam Tribe prepared to transport 14 ancient artifacts to the tribe’s heritage center in Port Angeles.
Arlene Wheeler, left, escorts artifacts pushed by Maurice Pitchford, 4, and the Burke’s Laura Phillips on Monday. STEVE RINGMAN / THE SEATTLE TIMES
On Monday, members of the Lower Elwha Klallam Tribe realized a long-held dream, bringing some of the most spectacular belongings of their ancestors back to their home territory, for display in their own heritage center in Port Angeles.
Fourteen artifacts — just a fraction of more than 80,000 recovered from the site — were handed over to the tribe after a brief, but emotional private ceremony at the Burke Museum of Natural History and Culture in Seattle, where the rest of the collection is still held for safekeeping.
“This is a long time coming,” said tribal Chairwoman Frances Charles, who made the trip to the Burke with her 4-year-old grandson, along with leaders of the Elwha Drum Group and prayer warrior Jonathan Arakawa to commemorate the transfer.
In a basement room with no windows, tribal members first lined up facing east, with two simple cardboard bankers’ boxes on a table before them, holding their ancestors’ possessions, dug up from their waterfront village.
Arakawa called down a blessing on the gathering, and offered thanks and prayers for a historic day, finally come.
Then Mark Charles, dressed in red and black ceremonial regalia, took deep breaths and focused his concentration for long moments, preparing to sing. He at last raised his elk-skin, hand-painted drum and began beating the stately cadence of an ancient song.
Charles’ deep, powerful voice boomed in the small room, which filled with sound as other tribal members joined in, and raised their hands to receive the song.
The objects selected by the tribe are among the most spectacular in the collection: A bone comb, carved on two sides, and found at the site virtually intact. Two blanket pins, carved in the shape of a fawn’s head, and a halibut. Seven etched stones — from more than 900 collected at the site, more than from any other village in the Northwest. The stones depict stories and teachings, and no two are alike.
Also included in the collection is a net weight, and a spindle whorl carved from a single whale vertebrae that Mark Charles found during the work at the site. At the time, he said he was guided by intuition to the location.
The village site was discovered inadvertently during construction of a state Department of Transportation project, which was ultimately shut down and relocated, after the discovery of hundreds of human remains, including many intact burials.
With the end of the project, the money that was paying for the archaeological analysis of the site was shut off, too.
So while the site was one of the biggest and oldest ever uncovered in the Northwest, with portions dating back 2,700 years, most of the collection has never been analyzed, and still awaits interpretation.
The tribe has long wanted to bring the collection home, for curation at the site, which has since been covered over and secured behind a fence. Human remains disturbed during the construction project were reburied as close to their original sites as possible.
The tribe has since built a heritage center in downtown Port Angeles, and will display the artifacts there. The exhibit, which will be on permanent exhibition at the heritage center, opens Saturday with a public ceremony.
“This is something we have talked about time and time again, it’s hard to imagine it is finally happening,” Frances Charles said. “These are priceless to us, in many ways. It’s closure for us, and all the people who were involved with this. It closes the circle.”
The hydropower dams, built without fish passage beginning in 1910, greatly diminished the river’s salmon runs, and starved the beaches at the river’s mouth for the sediment that used to be home to rich clam beds.
The recovery of the artifacts and the dam-removal project — the largest anywhere in the world — are part of the cultural renewal under way for the tribe.
In the past several years the tribe has built a language program to revive the Klallam language and teach it in the public schools. The tribe has published a tribal language and cultural curriculum, and its first dictionary.
And as the floodwaters behind the Elwha dam receded, the tribe recovered its sacred creation site, hidden underwater for a century.
A celebration of the completion of dam removal is scheduled for mid-September.
Meanwhile, Charles said she hopes the trickle of artifacts coming back to the tribe will eventually become a flood, as the tribe builds a curation facility at its village site to house the entire collection.
“This is just the beginning,” she said.
To make it happen, the tribe needs not only money, but to recover ownership of its artifacts through negotiations with the state. Charles said those conversations are beginning with Gov. Jay Inslee.
As the tribe’s song filled the building, Julie Stein, director of the Burke, came to the door. She watched, clearly pleased, as the boxes were carted to the loading dock, and carried by tribal members into a waiting van for the drive back to Lower Elwha.
“It always feels wonderful,” Stein said, “when artifacts go to the communities that love and use them, to teach people, and bring the ceremonies back to life.”
Lynda V. Mapes: 206-464-2736 or lmapes@seattletimes.com
The Rez Runners’ Hunter Osceola dribbles against Cheyenne Arapaho’s Kiahree Kerns in an early round of the Native American Basketball Invitational.Mark Henle for Al Jazeera America
PHOENIX — Coach Andrew Bowers was exhorting his players on the court at the US Airways Stadium, his voice cutting through the din of cheering spectators, the squeaks of basketball shoes, the shrill blasts of the referee’s whistle.
“Defense!’’ he roared. “Lock it up! Lock it up! Lock it up!’’
The 18,422-seat stadium is the home of the Phoenix Mercury, a Women’s National Basketball Association franchise. But that wasn’t the team on the court. Bowers is the coach for the Rez Runners, a team of young men from the Seminole, Miccosukee and Winnebago tribes from Hollywood, Florida, where their home court has an audience capacity of just about 200.
By halftime on Saturday, they were tied 31-31 against the Cheyenne Arapaho team in the final game for the gold championship at the Native American Basketball Invitational (NABI).
The Cheyenne Arapaho, representing the tribe of the same name from Oklahoma, have been NABI champions five times. The Rez Runners had made it to the quarterfinals before but never this close to the big prize.
The two teams knew each other. Well.
“It’s a rivalry. It’s not friendly at all,” said Trewston Pierce, an 18-year-old Seminole tribal member and a Rez Runner. “We’re looking to smash ’em.”
At halftime, a victory for Pierce and the Rez Runners was fragile but within grasp.
For five days every July, 128 high school teams from the United States, Canada and New Zealand compete in the nation’s largest Native basketball tournament. The prizes: a trophy, T-shirts, hats and — most important — bragging rights.
For many in Indian Country, basketball is the game of the gods, just as hockey is to many Canadians or soccer to many Brazilians. It’s not clear how it gained such a foothold or why — it just is — but it does have a style and name among those who have been initiated: Rez Ball.
“We’ve been playing this way for decades,” said Tahnee Robinson. “It’s in our blood.”
Robinson was the first Native American drafted into the WNBA, after a fruitful career playing college ball in Nevada, and has been playing professionally overseas the last few years — Israel, Bulgaria, Ukraine, China and now Poland.
“Depending on where you go overseas, they play a fast pace, and some other places they like to really play with more finesse and set the ball up and things like that,” she said. “Rez Ball is a fast-paced game where anybody on the court can bring up the ball at any time.”
Guards, shooting guards, posts, forwards — it doesn’t matter what your position is; in Rez Ball, anyone can take the ball up, and everyone is on the hook to pass, break and rebound.
“It’s just good court sense,” said Robinson. “Just knowing that that person is going to be there without you even having to look.”
In other words, Rez Ball is more democratic — or more chaotic, depending on how you want to look at it.
Coach “Big John” Andreas, center, celebrates with his team, Apache Nation, after it defeated Brotherhood, representing the Winnebago tribe, 43-42, in the first round of play.Mark Henle for Al Jazeera America
The air conditioning roared in the modest Phoenix College gymnasium. Outside, the temperature hovered in the triple digits, but inside, brown faces and black hair filled the stands as Northern Thunder squared off against NN Lady Magic for the title of Girls Silver Champion.
“A lot of people in Indian Country love basketball,” said John Andreas, a coach from White Mountain Apache, Arizona. “It’s a part of life. Navajos, they herd sheep. Cowboys they get the cows together. Natives, they love to play basketball. That’s just the way it is.”
“It’s very important to remember that this is all about the youth,” said Andreas. “This is our way of life.”
There are myriad Native basketball tournaments across the country during the year. The NABI is the largest and is focused entirely on high school students, with the purpose of attracting scouts. By allowing only 128 teams per year to compete — 64 each for boys and girls — organizers hope to keep the quality of games high and to match NCAA brackets.
Roughly 1,600 student athletes attend annually, and teams must apply to play and follow guidelines. All players must be tribally enrolled and in high school and must attend educational seminars while participating.
“You can teach so much through the game of basketball,” said Yvonne DeCory, manager of the South Dakota Many Feathers team. “You can build character. You can build self-esteem. You can teach math.”
Because of NCAA rules, the big division schools don’t recruit at the NABI — only community and tribal colleges. However, the very prospect of a college career is enough for many coaches to push their kids.
“A lot of these kids are onsika. That means kind of poor, a little bit,” said Many Feathers coach William Good Eagle Jr. “Most of these kids don’t get a chance, or they’re too scared. We just want them to get out and try it.”
Overwhelmingly, coaches said basketball was also a way to keep kids off the street and out of trouble. With so many depressing statistics available to describe day-to-day Native life, a basketball game can be a huge breath of fresh air as well as an unassuming nod to a brighter future for the next generation.
“We may be seeing future councilmen or tribal chairmen on these courts,” said Martha Tommie, a Seminole tribal member and spectator. “Why wouldn’t we want our kids to blend together and our tribes become friends as youth? Then when they’re older and wiser — ‘Hey, remember us? Let’s help each other out.’”
Rez Runners Matthew Winsett, left, and Ryland Moore get ready for their championship game at the US Airways Center.Mark Henle for Al Jazeera America
It was quiet in the locker room, save for the sound of a few basketballs bouncing. The boys stretched as the sounds of music and the muffled voice of an announcer filtered down the halls and through the concrete walls of the stadium.
Ryland Moore had A$AP Ferg on his headphones, Mathew Wingett listened to J. Cole, and Trewston Pierce listened to a mix of 50 Cent and traditional Seminole hymns.
Coach Bowers had something to say to the Rez Runners.
“Intensity — let’s start it out from the beginning,” he intoned. “Punch ’em in the mouth, like we always say. Make ’em not want to play anymore. Intensity. That means on offense and on defense.”
The boys nodded. They knew what they had to do.
“We said ‘one game at a time’ the whole way here,” said Bowers. “We’re at that last game. Go get what’s yours. Go get what’s yours. Let’s go! ‘Win’ on three.”
The boys huddled up and in unison yelled, “One, two, three, WIN!”
Hori Poto, center, girls’ coach for New Zealand’s Nga Hau E Wha, with his team during pool play against Fort Yuma, an intertribal squad.Mark Henle for Al Jazeera America
Basketball is important not just to Native communities in North America; it has made its way to tribes in other parts of the world.
“Our major sport in New Zealand is rugby,” said Ramari Leonard, the delegation head and a coach for Nga Hau E Wha. “Our Maori youth grow up dreaming of becoming an All Black, so usually, basketball becomes secondary.”
Nga Hau E Wha, or “four corners,” is named that because team members represent Maori tribes from across the island nation. Essentially, it’s a Maori all-star team.
“For Maoris, when we come to do our tournaments, we have a cultural night, and it’s an expectation that each tribe will perform,” said Leonard. “That is a highlight of the tournament, and that’s what we expected, so we’re a little bit intrigued that it doesn’t happen [at the NABI].”
At the NABI, Native culture isn’t front and center like at other events, at least not what one might easily identify as Native culture. Instead, basketball is the culture, and despite the difference in basketball customs, tribes from both sides of the Pacific are finding more similarities than differences.
“I’d like to think our interactions with the Native Americans would be positive so they think well of Maori people,” said Leonard. “It’s more about the social context. The game is just a reason why we come together.”
Rez Runners basketball coach Andrew Bowers.Mark Henle for Al Jazeera America
Three minutes left on the clock, and the Rez Runners were ahead, 60 to 47.
Timeout.
“Try and run the clock if you can,” said Bowers as the boys gathered around him. “If they give it to you and it’s there, take it. If not, pull a Steve Nash. Go in, dribble it back out. All right?”
The 30-second timeout buzzer blared, and players from Cheyenne Arapaho began trickling back out onto the court. The crowd screamed.
“Three minutes,” yelled Bowers. “Three minutes until you get what you deserve. Challenge all shots. Let’s go, guys.”
Fans called out to the team, “Goooooooo, Rez Runners!’’ Top 40 hits blared over the stadium’s sound system, and the Rez Runners did exactly what they were supposed to: They ran down the clock and took shots when they could.
With about 10 second left on the clock, Cheyenne Arapaho suddenly lost energy, like runners who had crossed the finish line and had no reason left to run. The buzzer rang, and then a cheer rose from the crowd.
The final score: 66 to 51. The Rez Runners had their first NABI title.
The boys claimed their shirts, hats and trophy, then moved on for photos. The next day, some of the Rez Runners would fly back home, while the rest would drive — a two-day journey back to the tip of Florida, the homeland of the Seminole tribe.
“Our young people are just like the whites, the blacks, the Mexicans, whatever,” said Yvonne DeCory. “They put their sneakers on just like them, one at a time, and lace ’em up. But Natives? We got game.”
The Oneida Indian Nation and the National Congress of American Indians (NCAI), which lead the national Change the Mascot campaign, responded today to reports that the blogger hired just two weeks ago to defend the Washington NFL team’s use of a racial slur is resigning.*
Oneida Nation Homelands, NY (PRWEB) July 08, 2014
Oneida Indian Nation Representative Ray Halbritter and NCAI Executive Director Jackie Pata said in response to this latest development*:
“The growing opposition to the team’s name is about far more than any one person—it is a civil rights and human rights issue and it is time for the team and the NFL to stand on the right side of history and change the mascot.
“In trying to continue profiting off of a racial slur, Washington team officials have attempted to assemble a political attack machine, but that has only underscored their insensitivity. Dan Snyder selected a person who financially harmed Native Americans to run a foundation to defend his team’s name.** Then Snyder hired a blogger to defend the name, even though that person previously publicly insulted Native Americans and also references the team’s name in a list of racial slurs.*** The fundamental lesson in each of those humiliating episodes should be obvious: there is simply no way to justify promoting, marketing and profiting off of a dictionary-defined racial slur.
“The only tenable solution for the team is to recognize that the R-word racial epithet is deeply offensive to Native Americans, to quit pretending that this word somehow honors them, and to stop using this slur. If Dan Snyder wants to stop embarrassing himself, his team, its fan base and the NFL, then he should approach the issue of the name from an honest and genuine standpoint.”
*Blogger hired to defend Redskins name resigns after two weeks, 7.8.14, cbssports.com/nfl/eye-on-football/24610931/blogger-hired-to-defend-redskins-name-re-signs-after-two-weeks
**Redskins foundation head drew criticism in I.G. report, 3.17.14,
usatoday.com/story/sports/nfl/2014/03/27/washington-redskins-orginal-americans-gary-edwards-inspector-general/6983217/
***Washington’s blogger-turned-lobbyist faces scrutiny, 7.8.14, http://profootballtalk.nbcsports.com/2014/07/06/washingtons-blogger-turned-lobbyist-faces-scrutiny/
A new study from Colorado School of Public Health shows that despite some modest improvements, poor oral health remains a major problem in the Navajo Nation and among American Indians overall.
“The oral health among Native Americans is abysmal with more than three times the disease of the rest of the country,” said Terrence Batliner, DDS, MBA, associate director of the Center for Native Oral Health Research at the School of Public Health. “The number one problem is access to care.”
The study, published recently in the Journal of Public Health Dentistry, showed that 69.5 percent of Navajo children had untreated tooth decay. While that’s better than the 82.9 percent in 1999, it’s still unacceptably high.
“The percentage of children with untreated decay appears to have declined in the past decade, although it remains today substantially higher (three to four times) than national averages,” the study said.
Batliner and his colleagues, including Patricia Braun, MD, MPH, who directed the study on the Navajo Nation, looked at 981 children in 52 Head Start classrooms on the reservation. Of those, 89.3 percent had oral disease in the past and 69.5 percent had untreated tooth decay.
That 69.5 percent of untreated decay compares with 20.48 percent among all other race and ethnic groups.
The Navajo Nation is the largest reservation in the country, stretching over 25,000 square miles. Much of it is remote with 22 dental clinics serving 225,639 residents. The dentist-to-patient ratio is 32.3 dentists per 100,000 residents, among the lowest in the country.
The researchers found that half of all Native American children need to be treated in the operating room due to the severity of their oral disease.
To increase access to care, Batliner advocates the creation of dental therapists for the reservation.
“They learn how to do fillings and extractions along with providing preventative services,” Batliner said. “This program has proved to be a raging success among tribes in Alaska. The quality of care is good.”
The American Dental Assn. opposes dental therapists and has filed suit to block their use on tribal lands.
“The American Dental Association is fighting the idea of dental therapists,” Batliner said. “But many of us perceive dental therapists as a Native solution to a Native problem. Children and adults are suffering and this is a solution that can help.”
BILLINGS, Mont. (AP) _ Desperate for new teachers, Hays/Lodge Pole School District Superintendent Margaret Campbell has pulled out all the stops: A three-bedroom home to live in for $230 a month, with utilities paid; a $1,000 signing bonus; and even a dollar-for-dollar match for up to $300 on monthly student loan payments.
And still, luring teachers to the school district on the Fort Belknap Indian Reservation in the shadow of the piney Little Rocky Mountains is extremely difficult. Starting pay is about $26,000 a year.
“A lot of people don’t want to live in a remote area,” said Campbell, who this summer is looking to hire three teachers and a principal. “It’s isolated here.”
Isolated, and challenging. In Montana, teachers are in demand, especially those capable of teaching special education, English and math. A report issued each December on teacher shortages listed 1,169 teaching vacancies, including 463 in critical areas like special education, English, math and science. The shortages are worst on American Indian reservations and rural schools on the outskirts of reservations.
American Indians as a whole represent a relatively small 11.8 percent of Montana’s 142,000 K-12 students, but in 40 Montana school districts American Indians make up at least half the student body. Of those districts, 34 did not meet No Child Left Behind standards.
The 20 most needy schools are all located in these areas. The schools are not only remote, but also lead the state in the percentage of students eligible for federally subsidized free and price-reduced school lunches, as well as low student achievement based on No Child Left Behind results.
The economies on reservations are the worst in the state, with double-digit unemployment rates on all but one reservation. On the Crow Reservation, the rate is 25 percent, according to Montana’s Bureau of Labor and Statistics.
Poverty at home and the social problems that come with it make school that much more difficult.
“I think on reservations there are major challenges in terms of poverty and associated issues,” said Madalyn Quinlan, chief of staff for the Montana Office of Public Instruction. “We talk a lot about the trauma the students bring to schools and it also affects teachers.”
Quinlan authors OPI’s annual report on critical teacher shortages. The report helps steer Montana’s Quality Educator Assistance Program, which provides up to four years of direct student loan payment for teachers who meet critical needs. There was money available for 246 teachers in 2014.
Both state and federal governments have tried to sweeten the pot for teachers willing to work in rural American Indian schools, but superintendents like Campbell say not all hurdles can be overcome with incentives.
“If you’re married, whether it’s your wife, or your husband, they need to work. On reservations there are strict hiring preferences for tribal members, Campbell said. “Your spouse is going to have a hard time getting a job.”
There’s also a professional isolation that can be difficult for teachers with a specialized skill, said Dan McGhee, Pryor Public Schools superintendent. Even in rural schools teachers have peers, but they often don’t have colleagues who specialize in the same subjects who can compare notes.
The student population is also fairly transitory: A significant number of students move in and out of Pryor School during the academic year, which makes teaching difficult. Teachers new to the school have to be ready for that challenge.
“The eight kids you start with in third grade you might wind up with five of the same kids at the end of the year,” McGhee said. The three kids who leave are more often than not replaced by three newcomers. The situation can be incredibly challenging for teachers trying to keep everyone up to speed with the curriculum.
Starting pay for a new teacher is just over $29,000 a year. That’s not a lot of money, McGhee said. Pryor has been offering $2,000 bonuses to non-tenured faculty, but the money came from a state program that is expiring.
McGhee said he would like to offer his teachers more pay, but school funding is pretty tight on reservations, where much of the property is owned by tribal government and tax exempt.
Schools receive Federal Impact Aid money to compensate for tax-exempt property. The money is similar to payments in lieu of taxes given to Montana counties with significant areas of tax-exempt federal land.
But federal budget cuts have reduced the amount of Impact Aid for schools by 10 percent, McGhee said. For school districts on Montana reservations, the cut means six-figure losses in funding and a much more difficult task of hiring teachers.
Ideally, the new teachers in the classroom would be American Indian.
In 2012, Montana State University and Little Big Horn College partnered to help American Indians receive master’s degrees in school administration. The goal is to boost achievement in underperforming schools.
Earlier in June, Sen. John Walsh, D-Mont., introduced a bill to completely forgive student loans for American Indian teachers who were teaching in schools with a percentage of American Indian students.
The bill was proposed to Walsh by tribal leaders concerned about the need for more American Indian teachers. The loans would be forgiven up to $17,500, provided American Indian teachers were in schools with at least 10 Indian students or not less than 25 percent of the total number of individuals enrolled in the school.
WASHINGTON – The U.S. government turned its back on the descendants of freed slaves of Native Americans, swindling them out of lucrative land royalties allotted to them as children, a class action claims in federal court.
Leatrice Tanner-Brown and the Harvest Institute Freedman Federation sued Secretary of the Interior Sally Jewel and Assistant Secretary of Indian Affairs Kevin Washburn, seeking an accounting of revenue from leases on land promised to children of Freedmen, who were liberated by citizens of the so-called “Five Civilized Indian Tribes” or Cherokee, Choctaw, Creek, Chickasaw and Seminole nations.
According to the complaint: “The Five Civilized Tribes allied themselves with the Confederacy during the Civil War and attempted to maintain slaves following the War. As a result of the Tribes’ disloyalty to the United States during the Civil War all territory owned by the Tribes was forfeited. The status of the Tribes was reestablished under treaties entered in 1866.”
Some of the forfeited land was allotted to the freed slaves and their descendants.
The Department of Interior in 1908 agreed to keep track of revenue from leases on land granted to Freedmen minors or their descendants.
“Notwithstanding demand from plaintiffs for an accounting of revenue from leases on restricted lands during the period that these lands were held by Freedmen minors and not subject to alienation, defendants have failed to provide the requested accounting,” the complaint states.
“Under the Act of May 27, 1908, restrictions against alienation of Freedmen allotments … were not removed. Accordingly, any royalties derived from leases on [Freedmen] allotments should have been accounted for by the Department of Interior under the terms of the Sections 2 and 6 of the 1908 Act,” according to the complaint. “These failures were not innocent. They were the result of a deliberate strategy to swindle land and money from Freedmen.”
The claims says many of these allotments were for oil-rich land, and the government allowed grafters and speculators “anxious to obtain oil-rich lands for little or no payment to allottees” to exploit the often unsophisticated and uneducated Freedmen.
According to the complaint, there were 23,405 Freedmen in 1914.
“Defendants breached their duty to avoid conflicts of interests and to monitor Freedmen allotments in favor of alienation of European settlers, Oklahoma statehood, and corporate interests,” the class claims.
They want an accounting of money collected from the allotted lands and declaration of the government’s fiduciary duties.
They are represented by Paul Robinson Jr. of Memphis, Tenn.
There is nothing more seasonal in Alaska in July than a wild salmon caught directly from our local shores.
One evening last summer, after 13 hours on the water, a friend of ours came home with a marvelous salmon. Although it was late, it was still light out, and he and my husband made quick work of filleting while I pulled up a recipe. It wasn’t long before the fish was sizzling in a hot pan, filling the house with the aroma of spices and saltwater mingling together. There is truly nothing better.
That night, I coated the salmon with a homemade spice rub, based on a recipe I found on my talented friend Heidi Drygas’ local food blog, Chena Girl Cooks. Together, we ooh’ed and ahh’ed over the smokiness of the paprika and the cumin, the kick of the chili powder and dry mustard, the nice sweetness from the sugar and a surprising pinch of cinnamon. And can we just talk about that beautiful charred crust for a moment? You get a stunning caramelization when a hot pan swirled with oil meets a perfectly fresh fillet of salmon, patted dry (this is key) and rubbed generously. “I have to write about this,” I said aloud between bites, squeezing a wedge of lime over my fillet before diving back in. “We have to make this again.”
Two nights later, we indeed made it all over again, and this time I made a bright, summery avocado-peach salsa to go with it. When I don’t have peaches on hand, I’ve used mangoes in the salsa with equally terrific results. Since last summer, we have looked forward to eating this dish again, as soon as the first fresh salmon comes through the door and into my kitchen.
Sugar-crusted salmon with avocado-peach salsa
For the salsa:
2 sweet but firm peaches, pitted and finely chopped (or mangoes)
2 ripe avocados, finely chopped
1 small red or orange bell pepper, finely chopped
1/2 cup red onion, diced
1-2 jalapenos (to taste), seeds removed and minced
In a bowl, gently stir together the peaches, avocados, bell peppers, onion, jalapeno, cilantro and lime. Season with salt and pepper to taste. Cover and refrigerate until ready to serve.
In a smaller bowl, stir together the sugar, chili powder, paprika, cumin, mustard, cinnamon, pepper and salt.
Heat the olive oil in a skillet over medium-high heat. Pat the salmon fillets dry and liberally season the top of each fillet with the rub, patting it so it will adhere. Place the fillets, seasoned side down, into the hot pan. Cook about two minutes, until rub is fragrant and caramelized but not burnt. Flip each fillet and continue to cook on the other side 2-6 minutes more, being careful not to overcook (cooking time will depend on the thickness of your fillets and your preferred doneness. I like my wild salmon fillets medium in the center, so mine were ready after four minutes). Plate the salmon and top with the avocado peach salsa. Spice rub adapted from Chena Girl Cooks, originally adapted from Alaska Seafood Marketing Institute.
