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Why Obesity and Heart Disease Hit Harder in Indian Country

Woman from the Confederated Tribes of Warm Springs prepares salmon. (Photo: Alyssa Macy)
Woman from the Confederated Tribes of Warm Springs prepares salmon. (Photo: Alyssa Macy)

And how to fix it.

By Francie Diep, Pacific Standard

The Navajo Nation covers 27,413 square miles. Serving that entire area, the territory has just 10 grocery stores. This means that, in order to get fresh, affordable produce, some Navajo Nation residents must drive at least 155 miles round-trip, according to one recent study.

This makes the Navajo Nation, like many other American Indian reservations, a food desert—a region in the United States where residents can’t easily buy fresh, healthy, affordable food. (Because of their setting, these food deserts are unlike those that normally show up in the news, which tend to be in urban centers.) In recent years, American public health researchers and policy experts have done a lot to document the effects of food deserts on people’s health, and to suggest solutions. Yet, in all that talk, nothing quite seemed like it would work for the people Crystal Echohawk and Janie Simms Hipp serve. “The policy levers were off,” Hipp says. “They were not a good fit because of the uniqueness of Indian Country.”

Hipp is an agriculture lawyer who directs a research institute at the University of Arkansas School of Law. Echohawk runs her own consulting firm in Colorado that advises non-profits working on American Indian issues. Together, they advocate for American Indians to gain better access to healthy food, which would in turn reduce rates of obesity, diabetes, and other diet-related ills that run rampant in the Native American population as a whole. Over 80 percent of American Indian and Alaska Native adults are overweight or obese; about half of American Indian children are at an unhealthy weight; and it’s estimated 30 percent of American Indians and Alaska Natives have pre-diabetes. Compare those statistics to American adults in general, two-thirds of whom are overweight or obese, and 27 percent of whom are estimated to have pre-diabetes.

“Oftentimes, when conversations are had with policymakers or philanthropy or public health, people just turn away and say, ‘We don’t know where to start. The problems are too big for us to solve.’ But there’s no shortage of opportunity for real change.”

Conventional fixes probably won’t work. But Echohawk and Hipp have ideas for what will. Together with lawyer-activist Wilson Pipestem, they put together a report for the American Heart Association about how to address the unique burden of diet-related disease that the U.S.’s indigenous people carry. “I think, oftentimes, when conversations are had with policymakers or philanthropy or public health, people just turn away and say, ‘We don’t know where to start. The problems are too big for us to solve,'” Echohawk says. “But there’s no shortage of opportunity for real change.”

Pacific Standard recently talked over the phone with Echohawk and Hipp about what makes it hard to stay healthy while living on reservations and trust lands—what’s collectively called Indian Country—and how a local food movement and cultural programs can make it easier:

What are some examples of policy ideas for reducing obesity that weren’t good fits for Indian Country?

Janie Hipp: I’d served for six years or so with the Bush and Obama administrations at the U.S. Department of Agriculture. I was always struck when policy, at the national level, was really bearing down on food deserts. They talked about encouraging retail food outlets to carry more healthy food products or fresher produce. That’s great, but if you have no retail food outlet, then you’re actually talking about a whole different policy arena that you need to wrap your head around.

Crystal Echohawk: There’s just the assumption that people already had outlets, that they were in urban centers. There’s also the lack of understanding of tribes as sovereign nations and their ability to institute a level of policy change over their tribal citizens. Now, a lot of the policy change that is being advocated is at the state level. But when we really look at the biggest levers of change in Indian Country, we look at the level of tribal government and we also look at federal because of the government-to-government relationship that tribes have with the federal government.

I saw that the Navajo Nation this year instituted a tax on junk food. It also made fresh fruits and vegetables tax-free. I can’t imagine a state doing that. New York City tried to institute a sugary-drinks tax and it failed.

CE: There’s immense opportunity for real change in Indian Country. What Navajo Nation did, I think, is just one example. There are just so many more opportunities aside from a tax.

What’s one of your favorite ideas for improving healthy food access in Indian Country?

JH: The vast majority of the foods that are raised for human consumption on our reservations leave the borders of the reservation. If the levers are pulled in such a way that feeding people healthy, local food comes first, before you feed folks outside of those reservation boundaries—you can do both—then we are within reach of having a major shift in our health. And oh, by the way, [by selling locally grown food locally] we also can build strong rural and remote economies.

Why does all the food leave?

JH: What is lacking in all rural communities—it’s not just Indian Country, but the lack is more profound—is the infrastructure necessary to do the harvesting, grading, packing, storage, freezing, all of those things that allow you to store and move food around more locally. Re-building those infrastructure pieces, or building them outright, is an important piece that can’t be ignored.

What’s wrong with growing food on tribal land and having that shipped out, and then having something else shipped in, instead?

JH: Being able to retain as much healthy local food around our communities as possible is going to lead to fresher produce being available to us. On the meat side, that’s been a phenomenon for years, where livestock is raised on our reservations, but they leave the reservation boundaries and, in many cases, never return. Or they make a circuitous route across the U.S. before they get back. Think about the cost associated with that. All you have to do is go into a grocery store close by any of our remote reservations and you will noticeably see the cost of food is much higher, and that’s not even talking about Alaska.

Why do you think American Indians have higher rates of obesity and diabetes than Americans in general?

CE: Poverty is a root cause. It’s a lot cheaper to go to McDonald’s and order stuff off the Dollar Menu than it is to go in and buy fruits and vegetables in a store when you’re looking at many families that are surviving on one paycheck and feeding a dozen people.

Another important component is how we’re addressing historical trauma within Native American people. There’s been increasing research out there linking trauma to health disparities. When you look at the history regarding Native Americans, of forced removal, of genocide, the boarding schools, it’s layer upon layer of trauma that Native American people, over generations, have sustained

Senate Adopts Thune Provisions to Address Youth Suicide

By Ryan Wrasse, Kelo.com

US Senator John Thune, South Dakota. Image/thune.senate.gov
US Senator John Thune, South Dakota. Image/thune.senate.gov

WASHINGTON (KELO AM) – U.S. Sen. John Thune (R-S.D.) applauded the Senate’s adoption of his amendments to the Every Child Achieves Act (ECAA), a bill that would reduce federal interference in education, and put governors, school boards, parents, and teachers back in charge. Thune’s amendments would require the secretary of education to coordinate with other federal agencies to report on efforts to address youth suicides in Indian Country and expand the use of Project School Emergency Response to Violence (Project SERV) funds to include preventative efforts against youth suicide and other school violence.

“There is no greater tragedy for a family than losing a child, sibling, or friend, especially to suicide,” said Thune. “Sadly, according the Indian Health Service, suicide is the second leading cause of death for Indian youth in Indian Health Service areas, with a death rate four times the national average. While there is a wide range of known factors that contribute to youth suicide, I think it’s important for us to get a better understanding of how we can better address both prevention and response to suicide in Indian Country.”

Thune’s amendment would require, within 90 days from the date of enactment, the secretary of education to coordinate with the secretary of interior and secretary of health and human services to report on a variety of information, including:

  • The federal response to the occurrence of high numbers of student suicide in Indian Country
  • A list of federal resources available to prevent and respond to student suicide outbreaks, including the availability and use of tele-behavioral health
  • Interagency collaboration efforts to streamline access to programs, including information on how the Departments of Education, Interior, and Health and Human Services work together on program administration
  • Any existing barriers to timely program implementation or interagency collaboration
  • Recommendations to improve or consolidate existing programs or resources
  • Tribal feedback to the federal response

 

The Senate also adopted Thune’s amendment that would expand the authorized use of Project SERV funds to include initiating or strengthening prevention activities in cases of chronic trauma or violence, such as the suicide crisis in Indian Country or gang violence in schools.

 

Local educational agencies and institutions of higher education seeking approval to initiate or strengthen prevention activities would be required to:

 

  • Demonstrate a continued disruption or a substantial risk of disruption to the learning environment that would be addressed by such activity
  • Provide an explanation of proposed activities designed to restore and preserve the learning environment
  • Provide a budget and budget narrative

Such requests would be subject to the discretion of the secretary and the availability of funds.

Thune also introduced amendments to ECAA that would exempt K-12 schools and higher education institutions from Obamacare’s employer mandate, allow Tribal Grant Schools to participate in the Federal Employees Health Benefits program, and provide parity for tribal colleges to compete for certain funding sources. These amendments were not adopted during the Senate’s consideration of ECAA.

Congress Holds Hearing On Native American Juvenile Justice

By  Laurel Morales, Fronteras

The U.S. Senate Committee on Indian Affairs held a hearing July 15 on juvenile justice in Indian Country. It comes on the heels of three recent reports that conclude the system is failing Native American youth.

Native American youth suffer staggeringly high rates of substance abuse, exposure to violence and suicide. When those kids get in trouble, many tribes don’t want them locked up. The senators asked the panel for steps Congress could take to improve the juvenile justice system.

Darren Cruzan, BIA deputy director of justice services, said courts both on and off the reservation need to assess each case individually to decide what kind of help that child needs.

“We are working on an assessment tool that will better help courts, when offenders do come into the system, point them toward the services they need,” Cruzan said. “It may be anger management. It may be suicide ideations. It may be drug or alcohol treatment.”

University of Nevada Las Vegas professor Addie Rolnick said assessments are great, but more needs to be done.

“You can do all the screening in the world and you can do it well but if you have nothing to do with those kids after you screen them,” Rolnick said. “You could find out all the kids, 90 percent of the kids, were suffering from mental health issues. But if there was no where to put them it wouldn’t matter that you screened them.”

Rolnick called for funding of prevention efforts, diversion programs and other alternatives to jail. She also suggested amendments to federal juvenile justice laws that include tribes.

New Law Allows Native American Culture Teachers

Governor Brown signs bill to allow credentials for Native American culture teachers

Source: Santa Ynez Band of Chumash Indians

Santa Ynez Band of Chumash IndiansSANTA YNEZ, CA – July 15, 2015 – Gov. Jerry Brown has signed a bill into law that extends the successfully implemented separate teaching credential for Native American languages passed in 2008 to include Native American culture.

The bill, AB 163, which was introduced by Assemblyman Das Williams (D-Carpinteria) and supported by the Santa Ynez Band of Chumash Indians, was signed into law on Monday. Under the Native American language-culture credential created by this bill, applicants can be authorized to teach courses in Native American language, Native American culture or both in California public schools.

“Our tribe is all too aware of the importance of not only preserving our language, but our culture as well,” said Vincent Armenta, Tribal Chairman of the Santa Ynez Band of Chumash Indians. “The passage of this bill will allow educators throughout California to become credentialed in Native American culture and share our traditions with children who have never been exposed to Native American life.”

In 2008, AB 544 established a separate teaching credential for the teaching of Native American languages in California schools. Federally recognized California tribes administered a test of their Native American language(s) to the teacher applicant, and those who succeeded received tribal sponsorship for a separate teaching credential from the Commission on Teacher Credentialing after passing necessary background and other checks. To date, 28 teachers have received such Native American language teaching credential statewide.

The Native American culture credential would be administered exactly the same as the Native American language credential by federally recognized California tribes and the state commission.

“This bill is a reminder of California’s incredible diversity, and the Commission is excited to help safeguard our state’s Native American heritage for future generations by placing qualified teachers of tribal culture in California’s classrooms,” said Mary Vixie Sandy, Ed.D., Executive Director of the Commission on Teacher Credentialing.

The signing of AB 163 comes on the heels of the Santa Ynez Band of Chumash Indians’ recent success of its own education programs. The preservation of its language, “Samala,” has become a model for successfully reinvigorating tribal languages and culture through dedicated programs.

The tribe released “The Samala-English Dictionary: A Guide to the Samala Language of the Ineseño Chumash People” in 2008. The 600- plus-page comprehensive dictionary was the result of a multi-year project and collaboration with Dr. Richard Applegate, a linguist who had studied the tribe’s language more than four decades ago when he was a graduate student at UC Berkeley.

In 2013, the Santa Ynez Chumash began offering a Samala language program at its Education Center, one of 27 state-funded American Indian Education Centers in California. Students are now taught Samala words, sentence structure and pronunciation through the learning center’s after-school language program and tutoring.

Last year, the tribe partnered with The Family School, a preschool/K-5 school in Los Olivos, California to bring Samala into the classrooms. Samala teachers have their own classroom where they teach Samala language classes twice a week. The language classes go beyond just teaching Samala, they also offer students a chance to immerse themselves in the language and Chumash culture.

[View the full legislation here.]

The Santa Ynez Band of Chumash Indians is located in Santa Barbara County. The tribe owns and operates the popular Chumash Casino Resort on its reservation and also owns two hotels and a restaurant in the nearby town of Solvang – Hotel Corque, Hadsten House and Root 246 – as well as two gas stations in Santa Ynez.

Obama unveils program to connect low-income areas with high-speed internet

President Obama remarked on Wednesday: ‘A child’s ability to succeed should not be based on where she lives.’ Photograph: Evan Vucci/AP
President Obama remarked on Wednesday: ‘A child’s ability to succeed should not be based on where she lives.’ Photograph: Evan Vucci/AP

ConnectHome will launch in 27 cities and the Choctaw Nation, from where the president announced the initiative: ‘The internet is not a luxury – it’s a necessity

By Sabrina Siddiqui, The Guardian 

Barack Obama on Wednesday paid a visit to one of the largest Native American tribes in the United States to emphasize the importance of expanding economic opportunity.

The president chose the Choctaw Nation area, an Indian reservation that spans roughly 11,000 miles across south-eastern Oklahoma, to launch an initiative that would increase access to high-speed internet in low-income households.

“The internet is not a luxury – it’s a necessity,” Obama said. “You cannot connect to today’s economy without having access to the internet.”

The pilot program, called ConnectHome, will serve as part of the Obama administration’s efforts to bridge the gap that leaves many communities – especially in low-income and rural areas – without broadband access.

The plan will launch in 27 cities, in addition to the Choctaw Nation, and will initially provide internet access to 275,000 low-income households and nearly 200,000 children, the White House said.

Citing an achievement gap, Obama said there were many consequences to not having internet access. It might begin with something as basic as young people not being able to complete their homework, the president said, and translate to a math and science gap and later an economic gap.

“In an increasingly competitive global economy, our whole country will fall behind,” Obama said.

The trip marks the second time Obama has directed attention at the Choctaw Nation, the third-largest Native American tribe in the United States. Last year, he included the Choctaw Nation among five so-called Promise Zones – an initiative directed at impoverished areas under which the federal government would partner with businesses and local governments to offer tax incentives and grants as part of a broader effort to reduce poverty.

Following its Promise Zone designation, the Choctaw Nation has received $58m in federal aid that has been used to expand educational opportunities and access to healthcare facilities.

Approximately 23% of individuals residing in the Choctaw Nation live below the poverty line – in some of its communities, the poverty rate is nearly 50%. The national poverty rate was 14.5% in 2013, according to the US census bureau.

“We’ve got a special obligation to make sure that tribal youth have every opportunity to reach their full potential,” Obama said in his remarks on Wednesday. “A child’s ability to succeed should not be based on where she lives, how much money her parents make. That’s not who we are as a country.”

Before his speech, Obama met with youth from the Choctaw Nation, Cherokee Nation, Muscogee (Creek) Nation and Chickasaw Nation.

Obama has stressed the need to improve the conditions of Native Americansbefore, particularly with respect to jobs and education.

“Native Americans face poverty rates far higher than the national average – nearly 60% in some places. And the dropout rate of Native American students is nearly twice the national rate,” he wrote in an op-ed last year. “These numbers are a moral call to action.”

Obama penned that op-ed ahead of a visit last June to the Standing Rock Sioux Tribe, located in both North and South Dakota. The president characterized the visit as an emotional one that he said left him and first lady Michelle Obama “shaken, because some of these kids were carrying burdens no young person should ever have to carry”.

“It was heartbreaking,” Obama added at the time.

According to a fact sheet released by the administration, the Obama administration is on track to meet its promise that 99% of K-12 students can use the internet in their classrooms and libraries by 2017.

“There are places where internet access can be a game-changer, but where service has not kept up,” Jeff Zients, director at the White House National Economic Council, told reporters ahead of Obama’s trip. “That’s especially true in schools … Students in every community need fast and reliable internet to get ahead and learn.”

According to an analysis by the President’s Council of Economic Advisers, released on Wednesday, nearly two-thirds of households among the lowest-income quintile of Americans owns a computer, but less than half have a subscription with an internet service provider.

The report further found a “strong positive association” between median income and use of the web. Minorities were disproportionately affected, according to data compiled in 2013: black and Hispanic households lagged 16 and 11 points behind white households in having internet access, while Native American households were 19 points behind white households.

For Native Women, High Price of Rape Goes Untold

The Cherokee Nation has begun an advertising campaign to encourage native women to seek help.Credit: Photo by Suzette Brewer
The Cherokee Nation has begun an advertising campaign to encourage native women to seek help.
Credit: Photo by Suzette Brewer

There’s no way to quantify the damage, but tribal leaders estimate it’s in the billions. “It happens every day in every native community; it’s that common,” says Jodi Gillette, former special assistant on Native American Affairs to the White House.

By Suzette Brewer, WeNews Correspondent

STILWELL, Okla. (WOMENSENEWS)– For six years Brendan Johnson served as U.S. attorney for the State of South Dakota.

During his time as federal prosecutor, Johnson says fully 100 percent of the women and girls engaged in the sex trafficking industry were victims of rape and-or sexual abuse earlier in their lives.

“We had an underage girl from the Rosebud Reservation in South Dakota who was picked up in Sioux Falls and wound up in a sex ring,” said Johnson, who is now in private practice, in a phone interview from his office in Sioux Falls, S.D. “She was a single mother and had not a penny to her name, which is very common. She didn’t want to rely on government assistance because of the fear that her child would be taken away. She had also been sexually abused prior to this. So the high economic impact of these situations is hard to accurately quantify, because of post-traumatic stress disorder and the related issues for girls who are vulnerable targets for these criminals.”

Tribal women are the most vulnerable group of women when it comes to rape; nearly three times as likely to suffer sexual assault than all other races in the United States, according to the U.S. Bureau of Justice.

“It happens every day in every native community–it’s that common,” says Jodi Gillette, the former special assistant on Native American Affairs to the White House. “I know literally dozens of women who have told me at one point or another that they were raped or sexually abused, but no one talks about it because of the stigma. So they suffer in silence.”

Gillette, who now serves as a tribal policy advisor for the Sonosky Chambers law firm in Washington, D.C., recently testified at the U.S. Permanent Mission to the United Nations in Geneva that even with recent passage of the Tribal Law and Order Act of 2010 and the Violence Against Women Act of 2013, which closed jurisdictional gaps and allowed non-tribal perpetrators to be tried in tribal courts, much work remains to be done.

Basic Services a Struggle

“Many tribes struggle to provide basic victims services, necessary training and staff for courts and adequate mental health care,” said Gillette in a recent phone interview. “To this day, tribes still cannot prosecute non-Indians for child abuse, rape and other serious crimes against women and children and must rely on the federal authorities, who usually only prosecute the worst crimes. This leaves vulnerable many Indigenous women and children unprotected in their own homelands.”

Nearly one-third of tribal women, or approximately 875,000 nationwide, report being raped at some time in their lives. Two-thirds of their perpetrators are non-Indian, who until very recently could not be prosecuted in tribal court and are still unlikely to ever face formal charges for their crimes in state or federal court. This is due, in part, to the fact that–despite the recent expansions of tribal court to prosecute rape–many smaller and-or remote tribes either do not have their own tribal court systems and do not have the resources to establish one.

The scourge of rape in Indian country has impacted every single community among the nation’s 567 federally-recognized tribes, whose total population hovers around 5.2 million.

The costs–both emotional and financial–are staggering for communities already beset by poverty and its attendant social problems in geographically isolated regions.

The American College of Emergency Physicians, based in Irving, Texas, estimates that the tangible costs of rape–for both the victim and the society–are approximately $150,000 per victim. That amount covers a range of categories including expenses for justice and prosecution, physical and mental health issues for the woman and her family, social services including emergency response teams and shelters, loss of education, loss of wages and/or employment.

Emotional costs, including pain and suffering for the victim and her children, possible death of the victim, including suicide and others, are incalculable.

Native American writer Louise Erdrich, in her 2012 book “The Round House,” tells the story of Geraldine Coutts, an Ojibwe woman who has been raped on Indian land. After her attacker goes free because of jurisdictional issues on Indian reservations, her teenaged son sets out on a quest to seek justice for his mother, who has retreated to her bed, paralyzed by grief and trauma.

Though the story is fictional, Erdrich’s book accurately captures the terrible toll of rape for Native women

Tribal leaders estimate that the final tally is in the billions for native communities already strapped by poverty and lack of opportunity.

Overlapping Issues

The pervasive and pernicious nature of sexual assault and abuse overlaps with a variety of other serious issues within native communities.

“Sexual assault presents some of the greatest challenges in Indian country,” Kevin Washburn, assistant secretary for the Bureau of Indian Affairs, said in a recent email interview. “Because of the devastating impact that sexual assault can have on self-worth and self-esteem, we know that it may be a contributing factor to the epidemic of youth suicides. As we try to help tribal communities cope with a suicide crisis, it is imperative that we address each of the risk factors. For that reason, we have been working on better responding to the needs of survivors of sexual assault.”

Across the country, geographic isolation and jurisdictional complexities continue to be the biggest obstacles in both the prosecution and restitution of these crimes, particularly in Alaska, which has 229 tribes and is nearly three times larger than Texas.

The Northern Plains and the tribes of the Southwest are similarly situated, with tribal law enforcement and social service departments already bursting with overflowing caseloads and limited resources to prosecute. But with a growing sense of urgency, many tribes are redirecting as many resources as possible to address what is regarded as a human rights crisis in Indian communities.

The two largest tribes–the Cherokee Nation and Navajo Nation, for example–have dedicated agencies to assist their tribal members who are victims of sexual assault and other violent crimes. In 2013, the Cherokee Nation opened the One Fire Victims Service Office, which provides emergency advocate assistance to law enforcement, transitional housing and even legal assistance for victims of domestic violence, sexual assault, stalking or dating violence.

Help Navigating the System

The Navajo Nation Victims Assistance Program also works closely with the three states within its boundaries–Arizona, New Mexico and Utah–to assist its tribal members with help in navigating the legal system, as well as completing applications for financial assistance for health-related expenses, costs of funerals, lost wages, eyewear, and Native healing ceremonies and traditional medicine people.

The smaller tribes, many of whom have poor economies and high unemployment, still struggle with the enormous legal, logistic and financial burdens of sexual assault in their communities.

For them, not much has changed over the years, in spite of new legislation and programs to help stem the violence against Native women.

Gillette recalls a high school friend from the 1980s whose case is one of the few that have ever gone to trial. She says her friend, who was from the Northern Plains, was skewered and portrayed as a “whore” on the stand after being gang-raped by a half-dozen white teenagers from a neighboring community, even though she was a virgin at the time of the assault. Nonetheless, her perpetrators went free while her friend felt punished for coming forward.

“They made an example of her,” said Gillette, who remains haunted by her friend’s case. “The message was clear, ‘This is what’s going to happen to you if you tell.’ And she was only 15 years old. In this day and age, you’d think we’re past that–but we’re not.”

Long time priest to Tulalip made honorary tribal member

From L-R Don “Penoke” Hatch Jr., Tulalip Treasurer Les Parks, Tulalip Secretary Marie Zackuse, Tulalip Board member Herman Williams Sr., Tulalip Chairman Mel Sheldon Jr., Father Patrick Twohy, Tulalip Board Member Theresa Sheldon, Tulalip Board Member Bonnie Juneau and Tulalip Vice Chairman Glen Gobin. Photo courtesy/ Denise Hatch Anderson
From L-R Don “Penoke” Hatch Jr., Tulalip Treasurer Les Parks, Tulalip Secretary Marie Zackuse, Tulalip Board member Herman Williams Sr., Tulalip Chairman Mel Sheldon Jr., Father Patrick Twohy, Tulalip Board Member Theresa Sheldon, Tulalip Board Member Bonnie Juneau and Tulalip Vice Chairman Glen Gobin.
Photo courtesy/ Denise Hatch Anderson

By Brandi N. Montreuil, Tulalip News

TULALIP – Tulalip Tribes made Father Patrick Twohy an honorary member during the Saturday, July 11 regular board meeting. A petition authored by Don “Penoke” Hatch Jr, a Tulalip member, asked that Twohy be made a permanent member of the Tribe for his spiritual work and service with the Tulalip community and surrounding Native population. It was granted with unanimous approval.

Twohy, a Jesuit priest and director of the Rocky Mountain Missions of the Oregon Provence of the Society of Jesuits, has served as chaplain to Native Americans for 36 years for the Archdiocese of Seattle. His work in Tulalip has spanned numerous generations to become a part of the Tulalip people’s spiritual history.

“He’s gone to funerals and headstone blessings and visits the hospital when someone is sick. Or he goes to the home of people who just need picking up; he is there for the families,” said Hatch, who has known and worked with Twohy over three decades. The two still work together to provide necessities to the Native population in Seattle through donations to the Chief Seattle Club.

Described as a peaceful man and a true servant of Christ, Father Twohy has authored two books about his work in Native communities. In the forward to his book, “Beginnings: A Meditation on Coast Salish Lifeways,” Twohy expresses his connection to his work and to the Native people he ministers to.

“The book, Beginnings, is meant to be a bridge of understanding between First Nations Peoples and other peoples. Through the knowing of our true relationships with one another, we may find that though we all walk separate paths, we are on one sacred journey.”

“He is part of us and in our reservation his work has such a tremendous impact. No matter what religion you are, he is always there for you,” said Hatch.

Twohy was wrapped in a Pendleton blanket during the ceremony as a symbol that he is family and will be provided for. He was also gifted a Chief Seattle Club jacket for his numerous years of service to the club.

“Today is one of the happiest days in my life,” remarked Father Twohy, who said he felt overwhelmed with joy. “There is no greater honor for me than to have accompanied the Tulalip people on their journey. I have known so many generations and I have great trust and hope in the people that they will continue this sacred way of life that has been passed down to them. I admire the Tribe for their compassion, not only for their people but all people. They care for all, for instance all the help they have given to Chief Seattle Club. It is remarkable the support they have given us.”

Twohy, now as a member, will be buried in the Mission Hill Cemetery in Tulalip alongside the people he has faithfully ministered to.

“I have known generations of teachers here at Tulalip and so many great elders that I feel so much learning has been passed on to me. I hope to have many more years to walk with the people. It is such an honor and joy for me, and I would like to walk with them into the next world,” said Twohy.

 

Brandi N. Montreuil: 360-913-5402; bmontreuil@tulalipnews.com

 

Court revises test on who is Native American

By Associated Press

FLAGSTAFF (AP) — Attorneys in federal cases stemming from crimes on American Indian reservations have new guidance on what’s needed to prove a defendant is Indian.

Federal authorities have jurisdiction over major crimes on tribal land when the victim, suspect or both are American Indian. A two-part test determines who is Indian.

The 9th U.S. Circuit Court of Appeals revised the first part of that test in an opinion Tuesday — no longer requiring that the degree of Indian blood be traced to a federally recognized tribe — and restored an Arizona man’s 90-year sentence on assault and firearms charges.

The court said evidence at trial was enough to find Damien Zepeda is American Indian. Zepeda, an enrolled member of the Gila River Indian Community, disagreed.

“That’s why it was so important to clarify that the proof in this case was sufficient,” said Arthur Hellman, a University of Pittsburgh law professor who monitors the 9th Circuit. “This will lay down the rule for future prosecutors.”

In 2013, a three-judge panel of the 9th Circuit ruled prosecutors did not prove beyond a reasonable doubt that Zepeda’s bloodline of one-quarter Pima and one-quarter Tohono O’odham derived from an American Indian tribe recognized by the U.S. Bureau of Indian Affairs. It reversed all but one of nine convictions and ordered a lower court to resentence him.

The panel also said federal recognition of a tribe is a matter for a jury to decide.

The court revised its opinion in September 2013 and said federal recognition is a question of law to be decided by a judge. The full 9th Circuit agreed Tuesday.

The new opinion reinstates Zepeda’s convictions and sentence, and modifies what’s known as the Bruce test for determining who is American Indian.

Under the revised test, a defendant still must be a member of or affiliated with a federally recognized tribe, and have a degree of Indian blood. But the defendant’s blood quantum no longer must be traced to a federally recognized tribe.

The full 9th Circuit said the test was satisfied with Zepeda’s tribal enrollment certificate, testimony by Zepeda’s brother that their father was an Indian, and the Gila River Indian Community being a federally recognized tribe.

Zepeda’s attorney, Michele Moretti, said Wednesday she would appeal to the U.S. Supreme Court. Federal prosecutors declined to comment.

The 9th Circuit had placed several other cases dealing with Indian status on hold until it addressed the question in Zepeda’s case.

The court was unanimous its ruling, but Judges Alex Kozinski and Sandra Ikuta disagreed with the reasoning. They said the Bruce test as refined by the majority violates equal protection rights because it turns on race, not political affiliation.

Kozinski said the U.S. Supreme Court has stressed that federal regulation of tribes does not equate to federal regulation of the Indian race.

“Damien Zepeda will go to prison for over 90 years because he has ‘Indian blood,’ while an identically situated tribe member with different racial characteristics would have had his indictment dismissed,” Kozinski wrote.

Rob Williams, a University of Arizona law professor, said the cases raises interesting questions about identity, who asserts that identity and what makes someone Indian.

Standards vary among federal agencies that administer benefits to tribes and in the court system about what defines Indians, he said. Some tribes use blood quantum to determine membership, while others require ancestry to be traced to the original rolls.

“This is what is unique about federal Indian law as opposed to other countries,” he said. “There is no uniform definition of who an Indian is.”

Canoe trip celebrates Native Americans

canoe journey

By Katelyn Doggett, The Northern Light

An opportunity to witness traditional Native American culture will occur this summer during a two-day event on Friday and Saturday, July 24–25.

The G’ana’k’w Canoe Family, the Lummi Nation and the Semiahmoo Nation, paddling three handmade canoes, will arrive at Telescope Beach at Marine Park on Friday, July 24 during their annual multi-nation canoe journey. Other tribe members wearing traditional regalia will welcome them to the land with singing, drumming and a traditional canoe arrival ceremony.

Blaine residents Ron Snyder and Cathy Taggett, who own Circle of Trees Studio and Homestead and are members of the G’ana’k’w Canoe Family, are helping coordinate the arrival ceremony and a potlatch, which will be held on Saturday, July 25.

This will be the first time in more than 100 years that native canoes have made Blaine their destination and not just a short stop on a journey to another location. The multi-family canoe journeys began in the Northwest in 1986 and have occurred annually since 1993, Snyder said.

The G’ana’k’w Canoe Family’s goal has been to involve more tribal communities in the Northwest in showing pride in their heritage and preserving their customs, Snyder said. The annual canoe journeys provide the opportunity to teach culture to their youth as well as community members, he said.

“Every year there has been a hosted gathering but it has become too expensive,” Snyder said. “We want to keep these traditions alive for our youth, so we are doing shorter journeys.”

Blaine was chosen as the destination this year because of its proximity to where most the families are located and because Snyder and Taggett are locals.

Community members are welcome to witness the ceremony, which will start when the canoes arrive around 1 p.m. on Friday in order to take advantage of the high tide. The arrival is the culmination of a 60-mile, four-day journey from Cama Beach on Camano Island starting on July 21. Other stops along the way include the Swinomish Nation near La Conner, the Lummi Nation and Sucia Marine State Park.

The ceremony will be very traditional, Snyder said. Tribe members will arrive singing songs in their native languages and continue to follow traditional protocol.

“Traditions were rediscovered when the canoe journeys started up,” Taggett said. “We looked at how things used to be done in order to teach the youth and to teach each other.”

As the canoes arrive, a speaker in each canoe will ask permission from the elders of the tribes to come on land. Once granted permission and thanking the Blaine community for welcoming them, the members will turn the canoes around and arrive backwards. Arriving backwards is a safety tactic started long ago since it is easier to paddle forward than backwards, Snyder said. The canoes will then be lifted onto the land because it is considered disrespectful to drag them, he said.

A potlatch will be held at around 6 p.m. on Saturday. Members of the public are welcome to attend. The potlatch will have speakers, singing, dancing and gift giving. Many community members will receive a gift, since a potlatch is traditionally an event where wealth is given away and shared in order to build a stronger community.

“I think the public will find it interesting to find out about another culture and way of life and become aware that there were native people here,” Taggett said. “It’s a big part of the history of the area.”

The journey is supported by grants and volunteer work from community members and businesses. To prepare, the members have been practicing paddling and maneuvering the canoes and everyone involved has received cold water capsize training.

Snyder and Taggett have been giving presentations about the canoe journey at libraries, schools and city meetings, and many members have been busy making gifts, food to freeze and traditional regalia and preparing songs and stories for the potlatch, Snyder said.

To volunteer, contribute or ask questions contact Ron Snyder or Cathy Taggett by phone at 360/305-8231 or 360/332-8082 and by email at circleoftrees@wildblue.net.