Lamprey Fishing Blessing Ceremony Has Tribal Sovereignty Undertone

By Tom Banse, NW News Network

For centuries, Native Americans from Boise to Wenatchee to the southern Oregon coast have harvested Pacific lamprey, colloquially called eels. The ugly-looking critter resembles an eel, but it is actually a primitive fish with a distinctive, toothy suction cup mouth.

Lamprey pieces (center) sizzle between salmon in a traditional preparation, which was served to attendees at the “blessing ceremony.”
Credit Tom Banse / Northwest News Network

 

Willamette Falls, just outside Portland, is one of the few remaining places in the Northwest where it is possible — and legal — to catch Pacific lamprey for personal and ceremonial use. Tribal members are about the only ones who go for it.

During a “blessing ceremony” for lamprey and fishermen held at the confluence of the Willamette and Clackamas Rivers Monday, tribal schoolchildren led an eel dance, a sort of snaking Conga line more than 50 strong of all ages.

One of the fishermen there, Patrick Luke, is a Yakama Nation biologist. Luke is still miffed about the ticket he received from Oregon Fish and Wildlife police at the nearby falls in 2011.

“Now they have got folks on the reservation that won’t even come down here because they are afraid that enforcement will intimidate folks like they did in the past,” Luke said. “I grew up living that way in the 1970s seeing the state policemen treat the Indian folks really bad.”

Three years later, the Yakama Nation is still fighting Luke’s ticket. Two other fishermen were also cited and had their catches seized that day for fishing without a state permit. The thing is, Oregon does not “co-manage” lamprey the same as salmon or game.

Yakama Nation biologist Patrick Luke with posters made by tribal school students for the blessing ceremony.
Credit Tom Banse / Northwest News Network

 

“It is not a treaty right,” State Police Captain Jeff Samuels explained. “It is definitely open to all,” with everyone under the same rules, he said of the state’s approach.

From the tribal point of view, they believe they shouldn’t need the state’s permission.

“They don’t set our seasons,” Luke said. “We have our own law enforcement that sets our own seasons.”

At Oregon’s Department of Fish and Wildlife, fishery managers are trying to finesse the issue so it doesn’t escalate. The department’s Tony Nigro said his agency is trying to reach an understanding that at least clarifies the rules.

“The state has its policies and its legal positions,” Nigro said. “They aren’t necessarily in agreement (with tribal positions) at this point in time. But we respect and recognize the differences. I think we’ve been fairly good at putting those differences aside, seeing if we can work cooperatively.”

Children and tribal elders alike danced the eel dance at Clackamette Park on Monday.
Credit Tom Banse / Northwest News Network

 

Nigro said Northwest states, tribes and the federal government have a common goal to keep Pacific lamprey off the endangered list. Populations of the migratory fish have declined dramatically in recent decades. The reasons are many including dams and water diversions. Lamprey have trouble swimming up fish ladders designed for salmon. However, both sides see room for a limited ceremonial and subsistence harvest within a larger recovery effort.

Evaline Patt, a Warm Springs tribal council member, said lamprey used to be a staple in the diets of Columbia and Snake River basin tribes.

“It’s a rare treat now,” she said, “It’s getting to be a delicacy.”

Patt compared lamprey to oysters. Others said it tastes like fishy steelhead.

 

 

Submerged Wave Energy Generator On Track For Deployment Near Astoria

By Tom Banse

May 30, 2014 nwnewsnetwork.com

An engineering company based in Salem, Oregon, says it is close to deploying the first submerged wave power generator on the West Coast. M3 Wave Energy Systems plans a temporary deployment late this summer in shallow water off the northern Oregon Coast.

The concept here relies on wave pressure passing over acrylic pillows on the sea floor. That pressure compresses air in the pillows, which is then used to spin an electric turbine.

Mike Morrow, M3 Wave’s CEO, said the initial open water deployment will be a self-contained, 7′ x 30′ rectangle on the seafloor off of Camp Rilea near Astoria.

“It is smaller scale so it is not going to generate a huge amount of power,” he said. “It would be enough to power a small sensor array or marker beacon.”

The demonstration is planned to last two to six weeks starting this August or September. Longer term, Morrow foresees manufacturing larger devices in Oregon. The devices would probably be exported to power off-the-grid outposts or coastal communities with high electricity costs such as Pacific islands or in Alaska.

Morrow said government grants and private investors are financing the commercialization of this technology.

The steady, powerful pounding of the ocean surf along with supportive state governments attracted a plethora of energy developers to the Pacific Northwest over the past decade. But one-by-one, project developers have thrown in the towel as their funding ran low or West Coast utilities proved unwilling to commit to this type of renewable electricity at above-market rates.

M3 Wave has managed to survive the shakeout in the ocean renewable energy sector.

“One of the key things about M3 and our technology is that it does fit on the [sea] bottom. We took a very different philosophy,” Morrow explained. “There’s less energy on the bottom available — that’s just simple laws of physics — but we think it will be easier and more cost effective to harness that energy.”

Earlier this spring, New Jersey-based Ocean Power Technologies canceled its plans to deploy an array of ten wave energy buoys, which would have floated on the ocean surface near Reedsport, Oregon. A Scottish wave energy developer, Aquamarine Power, closed its Oregon office in 2011 citing uncertainty about seabed leases.

One of the other survivors in the ocean energy space regionally is Seattle-based Principle Power. It recently won a federal grant to test wind energy generation using turbines placed atop redesigned offshore drilling platforms. Principle Power is currently seeking permission to deploy such floating windmills offshore of Coos Bay, Oregon.

Renewable Energy Takes Root In Northwest Indian Country

The Confederated Tribes of the Umatilla Indian Reservation in Eastern Oregon is home to the Northwest’s first wind turbine on tribal lands. The turbine will generate 25 percent of the Tamástslikt Cultural Institute's power.Courtney Flatt
The Confederated Tribes of the Umatilla Indian Reservation in Eastern Oregon is home to the Northwest’s first wind turbine on tribal lands. The turbine will generate 25 percent of the Tamástslikt Cultural Institute’s power.
Courtney Flatt

 

By Courtney Flatt, Northwest Public Radio

PENDLETON, Ore. — You can spot one of the Eastern Oregon’s newest renewable energy projects from Interstate 84. It doesn’t look like other wind projects east of the Cascades.

A single wind turbine rises over the Tamástslikt Cultural Institute on the Confederated Tribes of the Umatilla Indian Reservation.

The turbine blades gain momentum as the wind picks up. The tribes’ executive director, Dave Tovey, said this cultural institute turned out to be the perfect spot for the first turbine erected in Northwest Indian Country. The place where the tribes broke ground for the cultural institute is notoriously windy.

“A lot of our elders would just shake their heads as say, ‘You guys know, the wind always blows up there.’ We always thought, like Indian tribes, and like we do with so many other things here, we turn a seeming disadvantage into an advantage, or even an opportunity,” Tovey said.

Many Northwest tribes have been exploring ways to get more of their electricity from renewable sources that don’t pollute, like coal-fired power plants do, or harm fish — a concern when it comes to hydroelectric dams.

David Mullon is the chief counsel for the National Congress of American Indians, based in Washington, D.C. He said renewable energy is one way tribes can protect natural resources.

“A major portion of the tribal population is located on the reservation homelands. Protecting and conserving the resources on those very small places is an important consideration,” Mullon said.

There are plenty of examples in Northwest Indian Country: Idaho’s Nez Perce Tribe and Washington’s Yakama Nation are looking into generating electricity by burning woody debris in biomass plants. The Colville Tribes in Eastern Washington get energy from biomass and solar panels, too.

In Oregon, the turbine at the Tamástslikt Cultural Institute will generate about 25 percent of the building’s electricity.

 

Jess Nowland helps manage the building, which serves as a gathering place and museum for the Cayuse, Umatilla and Walla Walla tribes.

Before putting up the wind turbine, the tribes were working on conservation at the center. Nowland said they’ve reduced its energy consumption by about 70 percent, saving more than $700,000.

“The reality is that there are buildings everywhere that you can achieve this kind of savings on,” Nowland said.

This wind turbine is the beginning of renewable energy on the Umatilla reservation. Next up: the tribes plans to install solar panels at the cultural institute.

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Master carver explores art of war during Anchorage talks

 

By MIKE DUNHAM

mdunham@adn.comJune 1, 2014

As an artist, collaborator and conservator, Tlingit master carver Tommy Joseph has been involved with many of the most important totem projects in Alaska over the past 20 years.

The short list includes the Indian River History Pole carved with Wayne Price, the Kiks.adi Memorial Pole and the much-photographed “Holding Hands” Centennial Pole, all in Sitka National Historical Park.

But the soft-spoken artist will address the brutal arts of war at the Anchorage Museum on Thursday, specifically the battle armor and weapons of the Tlingit Indians. It’s a subject he’s devoted special attention to over the last few years.

Master carver Tommy Joseph works on a helmet at the Alaska Native Heritage Center, Friday May 30, 2014. Known for his totems, he has recently done research on Tlingit armour.Master Carver Tommy Joseph from Sitka is in town doing workshops at the southeast site at the Alaska Native Heritage Center. He'll give a talk at the Anchorage Museum on June 5. He's famous for his totems, but has done a lot of research on Tlingit armor, which will be the subject of his talk. He's working on a helmet right now. ANNE RAUP — Anchorage Daily News
Master carver Tommy Joseph works on a helmet at the Alaska Native Heritage Center, Friday May 30, 2014. Known for his totems, he has recently done research on Tlingit armour.Master Carver Tommy Joseph from Sitka is in town doing workshops at the southeast site at the Alaska Native Heritage Center. He’ll give a talk at the Anchorage Museum on June 5. He’s famous for his totems, but has done a lot of research on Tlingit armor, which will be the subject of his talk. He’s working on a helmet right now. ANNE RAUP — Anchorage Daily News

Joseph’s totems can be found in England, New Zealand, at the Carnegie Museum in Pittsburgh and in front of the Department of Veterans Affairs homeless shelter at Benson Boulevard and C Street in Anchorage.

One of the recent generation of artists finding new ways to explore totemic forms, he often incorporates unexpected or modern elements in his work. On a pole for the Family Justice Center in Sitka, there are young people wearing contemporary clothing. A rainbow is featured on the “Good Life” pole created for Sitka’s Pacific High School. A camera shutter can be discerned on the pole honoring the late Japanese photographer Michio Hoshino. Multicolored hands decorate his Census Pole, created to encourage participation in the 2010 U.S. census and which traveled across the state.

It may seem like a leap to go from items now considered ornamental — bowls, blankets, totem poles — to devices meant for killing. But before contact, Native Alaskans expected all tools to be both functional and decorated. War equipment was considered especially important and was especially well-decorated.

Joseph said he started to “seriously research” Tlingit battle gear in 2004, the 200th anniversary of the Battle of Sitka between the Russians, led by Alexander Baranof, and the Kiks.adi clan, led by Chief Katlian.

“There wasn’t a whole lot available online or in books,” Joseph said. “So I decided to do the research myself.”

He began with the collections at the Sheldon Jackson Museum in Sitka, where the raven-shaped battle helmet worn by Katlian in the fight against the Russians is kept, and the Alaska State Museum in Juneau. He got a grant to explore the holdings at the Burke Museum in Seattle. Then a Smithsonian fellowship that let him look over items held in several East Coast museums.

An award from USA Artists let him travel to Europe, where he visited the British Museum, several Russian museums and “I’m not sure how many museums in Paris.” He photographed the pieces, examined them and “picked ’em apart in my mind.”

With an individual artist grant from the Rasmuson Foundation, he re-created the weapons and armor he’d studied and mounted a solo show at the Alaska State Museum in Juneau last year. “Rainforest Warriors” featured six mannequins in full battle gear along with assorted artifacts and paintings.

The traditional war equipment in Southeast Alaska bears a striking resemblance to that worn by the ancient Greeks as described in Homer’s “Iliad.” Fighting was close and hand-to-hand, with copper knives the primary tool. The blades jutted forward and backward, Joseph said, and were held in the middle. In place of a second blade, some of the knives had a blunt pummel, often carved in the form of an animal head.

Other weapons included copper-tipped spears, war clubs with heavy bone heads and nasty-looking, laboriously carved jade spikes up to 16 inches long.

“They were like a miner’s pick,” he said, “for whacking skulls.”

Wood and leather served for armor. The most prominent piece — the one most commonly displayed in museums — was the helmet, often decorated with a human or animal face. It came down to the eyebrows. A bentwood neck collar was attached to the rear of the helmet and held in place with a mouthpiece clinched in the teeth.

The body was protected with the heaviest of hides — moose, bear or sea lion, sometimes in multiple layers. Joseph has seen examples with hides as much as a half-inch thick. “It was like our modern day Kevlar,” he said. Vertical wooden slats were strapped to the leather, typically in top and bottom halves, some reaching halfway down the warrior’s legs, which could also be guarded with slat leggings.

Musket balls could bounce off such armor, Joseph said.

Joseph said some of what he discovered in his research came as a surprise.

“We were told that war helmets were always, always made from a spruce burl,” he said. The rock-hard knot is difficult to split even with a maul. “But I found some that were made from straight grain — and some were maple,” a non-Alaska wood that would have been acquired via trade with tribes in present-day British Columbia or Washington.

“One that really surprised me was made of red cedar,” he said. “That’s a soft wood.”

The maker of a cedar helmet covered it with animal hide, however, to reinforce it, much as modern plastic-foam bike helmets are sometimes covered with a light nylon skin.

Joseph was born in Ketchikan in 1964 and has lived in Sitka for most of his life. He said he became interested in traditional art when a carver presented a workshop on making halibut hooks for his third-grade class.

Last week it was Joseph who was teaching apprentices how to make such hooks at the Alaska Native Heritage Center. He was also working on a new war helmet at the center’s Southeast site.

After his talk about battle gear this week, he’ll stay in Anchorage to do conservation work on one of his poles that recently came into the museum’s possession.

He doesn’t often come to Anchorage. Only coincidental gaps in timing with various other projects permitted him to make an extended visit this year. Among other things, his Sitka studio, Raindance Gallery, is slated for expansion, in part to accommodate the popular workshops he conducts there.

And yes, if you need a Tlingit war helmet, you can buy one at the gallery. Though his in-depth study of Tlingit weapons is only about a decade old, they’ve been an object of artistic interest for some time.

The Kiks.adi pole, for instance, carved in 1999, has a frog at its base, the clan symbol of the Tlingit leader Katlian. The frog appears to be holding a raven in its lap.

A closer look shows that it’s a replica of Katlian’s helmet.

Reach Mike Dunham at mdunham@adn.com or 257-4332.

Financial implications of return to Kingdom of Hawaii

mendonews.com
mendonews.com

By Tom Yamachika June 1, 2014

Special to West Hawaii Today

The Office of Hawaiian Affairs was just in the news because its CEO, Kamanaopono Crabbe, wrote a letter to U.S. Secretary of State John Kerry asking for a legal opinion on Hawaii’s sovereign status. One of the key questions raised in the letter is “Does the Hawaiian Kingdom continue to exist?”

I will leave it to others to answer that question, but, supposing the Kingdom coexists with the State of Hawaii, what tax and public finance implications can we expect?

Throughout its history, the U.S. government has had to coexist with independent sovereign entities known as Native American tribes. During this time, rules and procedures have been adopted allowing both to exist with a fair amount of autonomy and dignity for each. The Akaka Bill aimed to reconstitute a Native Hawaiian governing entity and then have it recognized by the federal government the same way Native American tribes are.

Typically, tribes have space set aside within a state, which we call a “reservation.” On the reservation, the tribal government not only provides governance, but also provides the services necessary to maintain a civilized society. Those services, like any others provided by any other government, need to be paid for. So the tribal government has the power to impose taxes upon those living on the reservation. Those on the reservation pay tribal taxes, not state or federal taxes. But neither the state nor the federal government is obligated to provide the reservation with infrastructure, police, fire protection, a militia, or anything else people typically look to government to provide.

By the same token, anything off the reservation is part of the state. An individual living off the reservation, even though ethnically or otherwise a member of a tribe, is considered a state resident and pays federal and state taxes like any other resident. This makes sense because that person is a beneficiary of the services and society provided by the federal and state governments, and should pay for those services like any other person living there.

The same theories apply for the island possessions of the United States, such as Guam and American Samoa. Each island has a government that imposes its own tax and provides its own services. For example, those living in Guam pay Guam tax, while ethnic Guamanians living in the U.S. pay federal and state taxes.

Applying these concepts to the Native Hawaiian situation raises familiar issues. The Kingdom of Hawaii currently has neither a monarch nor anything generally recognized by its members as a government. That’s why the Akaka Bill proposed, and the Native Hawaiian Roll Commission is moving toward, a process for getting a number of Native Hawaiians together and having them organize themselves.

Once that happens, however, some kind of dedicated space is needed for the nation-within-a-nation model to work. We certainly hope that no one is thinking the citizens of the reconstituted Kingdom living on state lands, and taking advantage of the benefits and services offered by the state and federal governments, will then claim they don’t have to pay for them. That’s simply not reasonable. People paid taxes in the old Kingdom, and those in the reconstituted Kingdom shouldn’t expect something different. We all need to be aware that both benefits and burdens flow from being a part of civilized society.

Tom Yamachika is interim president of the Tax Foundation of Hawaii.

The 81-Year-Old Newspaper Article That Destroys the Redskins’ Justification For Their Name

George Preston Marshall, founder and owner of the Washington Redskins, in 1935.CREDIT: AP
George Preston Marshall, founder and owner of the Washington Redskins, in 1935.
CREDIT: AP

By Travis Waldron May 30, 2014

ThinkProgress

As challenges against the name of the Washington Redskins have persisted for more than four decades, the team’s ownership and management has held on to a consistent story: that the team changed its original name, the Boston Braves, to the Boston Redskins in 1933 to honor its coach, William “Lone Star” Dietz, who maintained at the time that he was a member of the Sioux tribe.

But in a 1933 interview with the Associated Press, George Preston Marshall, the team’s owner and original founder, admitted that the story wasn’t true.

“The fact that we have in our head coach, Lone Star Dietz, an Indian, together with several Indian players, has not, as may be suspected, inspired me to select the name Redskins,” Marshall said in the AP report. The quote was originally referenced in a story on the team’s name at Sports Illustrated’s MMQB site. Jesse Witten, the lead attorney in a lawsuit challenging the legality of the team’s federal trademark protection, unearthed the actual AP report this week, and provided it to to Washington Post columnist Robert McCartney. ESPN’s Keith Olbermann reported it on his show, “Olbermann,” Thursday night.

Here’s a copy of the news clip, which ran in the Hartford (Conn.) Courant on July 5, 1933:

redskinsnewspaper-638x379

The team’s owner, Daniel Snyder, and top management have justified the team’s name as an “honor” to Native Americans in letters to fans and the public. So too has NFL commissioner Roger Goodell. And both have leaned on the story that Marshall chose the name to honor Dietz to make that case.

Snyder referenced the history without using Dietz’s name specifically in a letter to season ticket-holders last October:

As some of you may know, our team began 81 years ago — in 1932 — with the name “Boston Braves.” The following year, the franchise name was changed to the “Boston Redskins.” On that inaugural Redskins team, four players and our Head Coach were Native Americans. The name was never a label. It was, and continues to be, a badge of honor.

The team has also used Dietz’s heritage — and the claim that the Redskins were named in his honor — to defend itself in the lawsuits challenging its federal trademark.

The NFL, too, has rested its case on that history. Goodell did so in a letter to 10 members of Congress who wrote him to challenge the name last June. The commissioner called the name a symbol of “strength, courage, pride, and respect” and specifically referenced Dietz’s role in the name:

In our view, a fair and thorough discussion of the issue must begin with an understanding of the roots of the Washington franchise and the Redskins name in particular. As you may know, the team began as the Boston Braves in 1932, a name that honored the courage and heritage of Native Americans. The following year, the name was changed to the Redskins — in part to avoid confusion with the Boston baseball team of the same name, but also to honor the teams then-head coach, William Lone Star Dietz.

Asked for their response to the news clip, neither the NFL nor the Washington Redskins responded by the time of publication.

Dietz’s history was already in question at the time thanks to the work of historian Linda M. Waggoner, whose exhaustive account of Dietz’s life found that he almost certainly was not a Native American, as he had claimed. In fact, Dietz faced a federal trial alleging that he had falsely represented himself as a Native American to avoid the World War I draft. After the first trial ended with a hung jury, Dietz pleaded no contest to the same charges in a second trial and served 30 days in jail.

When ThinkProgress asked the franchise about the claims that Dietz was not a Native American last year, the team’s president and general manager, Bruce Allen, called the questions “ignorant requests” and suggested that we speak to Dietz’s family instead.

Amid scrutiny about Dietz’s history, the team has given the appearance of backing away from relying on the claim that he inspired the name. Notably, Allen did not cite Dietz or the origins of the name in his written response to a letter from Senate Majority Leader Harry Reid (D-NV) and 49 other senators who called on the team to drop “Redskins.”

If Marshall didn’t choose the name based on Dietz or the presence of Native Americans, what was his reason? As Olbermann notes in his report, the team chose its original name — the Boston Braves — because it shared a field with Boston’s baseball team by the same name. Marshall explains the AP story that he gave up the name “Braves” because it was too easily confused with the baseball team, and he chose “Redskins” to keep the Native American imagery as the team moved away from the Braves and into Fenway Park, the home of the Boston Red Sox.

Until recently, that story was more commonly told than the one about Dietz. In 1972, freelance writer Joe Marshall wrote a story on team nicknames in a promotional program from a game between Washington and the Atlanta Falcons. Joe Marshall didn’t reference Dietz in his story, instead writing that the team wanted to “change names but keep the Indian motif”:

The Redskins also copied a baseball team, the Boston Braves. George Preston Marshall started with his team in Boston on Braves Field. When he switched playing sites, he wanted to change names but keep the Indian motif. Since he was now sharing a park with the Red Sox and at the same time liked Harvard’s crimson jerseys, Redskins seemed appropriate. Redskins they have remained, a proud tradition. Until now, that is.

In that sense, it seems obvious that the name “Redskins” was chosen more as a marketing ploy than anything else, a way to tweak the team’s name without changing the image it had established. Regardless of the original motive, however, this much is clear: the story the team and NFL have used to justify the name’s existence as a “badge of honor” is not true, and the man who founded the team refuted it himself more than 80 years ago.

Public Schools Outperform Private Schools, Book Says

9780226088914Published in Print: May 14, 2014, as Authors Contend Public Schools Outperform Private Schools

By Holly Yettick Education Week

The recent publication of a scholarly book has reopened the debate surrounding the academic achievement of public vs. private schools.

Public schools achieve the same or better mathematics results as private schools with demographically similar students, concludes The Public School Advantage: Why Public Schools Outperform Private Schools, published in November by the University of Chicago Press. The authors are Christopher and Sarah Lubienski, a husband-and-wife team of education professors at the University of Illinois at Urbana-Champaign.

Central to the controversy is their suggestion that vouchers, which provide public funding for private school tuition, are based on the premise that private schools do better—an assumption that is undercut by the book’s overall findings.

The Lubienskis’ analysis draws on data from the 2003 National Assessment of Educational Progress, or NAEP, as well as the Early Childhood Longitudinal Study, Kindergarten Class of 1998-99.

After accounting for socioeconomic status, race, and other demographic differences among students, the researchers found that public school math achievement equaled or outstripped math achievement at every type of private school in grades 4 and 8 on NAEP. The advantage was as large as 12 score points on a scale of 0 to 500 (or more than one full grade level) when the authors compared public school students with demographically similar 4th graders in conservative Christian schools.

The Lubienskis also used NAEP data to conclude that regular public schools outperformed independently operated, publicly funded charter schools in 4th grade math and equaled them in 8th grade math.

Finally, the Lubienskis used their longitudinal data to find that public school students started kindergarten with lower math achievement than demographically similar private school peers. By the time they reached the 5th grade, however, they were outperforming those same peers in the subject.

On the basis of the data they analyzed, the Lubienskis offer two possible explanations for their findings.

First, public school teachers are more likely to be certified, meaning they are required to continue to take professional-development courses that expose them to the latest research on teaching math.

Second, perhaps as a result of that professional development, their instructional approaches more closely align with recent studies suggesting that test results improve when students know how to reason and communicate mathematical concepts rather than merely learning to add, subtract, multiply, and divide.

The Lubienskis conclude that “private, autonomous, choice-based schools are not necessarily more innovative or academically effective but instead often perform at lower levels even as they attract more able students.”

Their book adds to a growing and controversial body of research questioning the conventional wisdom that private schools are superior to their public counterparts.

One source of contention is that private schools serve a different and often socially and economically more privileged set of students. So efforts to compare the two sectors necessarily require researchers to account for demographic differences between the groups.

Different Studies

Anytime researchers must consider those kinds of differences, they face the frustrating reality that results can change dramatically depending on the particular combination of demographic factors that they select and how they use them in their analysis.

In 2006, for example, researchers at the Educational Testing Service, the nonprofit Princeton, N.J.-based organization that administers and contributes to numerous high-profile exams, including NAEP, reached conclusions similar to the Lubienskis’ when the ETS scholars used the same 2003 database to conduct an analysis of both reading and math for the federal National Center for Education Statistics.

Shortly after that report was released, Paul E. Peterson, a professor at Harvard University’s John F. Kennedy School of Government, led an analysis in which he used the same data with a different combination of demographic variables. His results suggested that private schools actually equaled or surpassed public schools.

With this latest study by the Lubienskis, criticisms about demographic factors and other issues have also arisen, this time in a variety of venues including The National Review, a leading conservative magazine, and The Atlantic, which ran an interview with the Lubienskis in October.

Range of Responses

University of Arkansas scholar Jay P. Greene, who was once a researcher for the free market-oriented Manhattan Institute for Policy Research, mocked the study on his blog. At the other end of the ideological spectrum, New York University research professor Diane Ravitch, an outspoken critic of school choice, provided a blurb for the book.

One of the more detailed critiques appears in the summer edition of the school-choice-friendly publication Education Next. In that article, Patrick Wolf, a professor in the department of education reform at the University of Arkansas at Fayetteville, disputed the idea that the study was even relevant to the voucher debate.

“Voucher recipients make up a tiny fraction of private school students in the data sets the authors examine, especially since the data predate most of what still are very small programs scattered across the country,” he wrote.

Mr. Wolf also raised several methodological issues. For example, he noted that private schools do not necessarily participate in government initiatives such as the free and reduced-price meal program that the Lubienskis used as one measure of poverty, suggesting the Lubienskis’ numbers may be inaccurate.

If the results are biased, they are likely biased in favor of private schools, Christopher Lubienski countered in a response to Mr. Wolf and other critics that was posted on the Education Policy Blog in April. That’s because no data are available to account for what he describes as one of the biggest differences between public and private schools: highly motivated parents.

Two public and private school children may be identical in every measurable way, from income to race to special education status.

But the private school child’s family has still “demonstrated particular interest in their children’s education,” Mr. Lubienski wrote, by investing the time to select a particular private school and the money to pay for the tuition.

Because that family-level difference is unmeasured and unmeasurable, the Lubienskis argue, public schools are likely doing even better than their conclusions might suggest.

Lunch Demographics

Marcus Weaver-Hightower is an associate professor of educational foundations and research at the University of North Dakota who is familiar with the Lubienskis’ work but did not contribute to their book. He commented on some of the points raised in Mr. Wolf’s critique.

“Wolf is completely right that school lunch eligibility is a problematic indicator, though not necessarily because it separates the private schools from the public,” said Mr. Weaver-Hightower, an expert on school food policy.

“How much would kids be further behind without the program and its nutritional benefits, for example?” he said, “[What about] problems in certifying kids accurately, declining participation with age, and so on?

“Where Wolf’s critique is wrong, I think, is that a large number of private schools do actually participate in the National School Lunch Program.”

For instance, Mr. Weaver-Hightower said, although private schools are less likely to offer the program, past research has found that 94 percent of all schools, public and nonprofit private included, do participate.

Existing research does not address whether private schools that participate differ from those that do not, he said.

In addition to critiquing the way in which the Lubienskis accounted for demographic differences between sectors, Mr. Wolf also questioned their use of a “narrow definition of school performance” that excluded reading results and relied on the “use of tests that align more closely with public school than with private school curricula.”

In their book, the Lubienskis explain that they focus on math because it “is thought to be a better indicator of what is taught by schools than, say, reading, which is often more influenced directly and indirectly by experiences in the home.”

In addition, the Lubienskis have said that they limited their study to mathematics because it is their area of expertise, and that they did not feel comfortable straying beyond it.

Responses to Critics

In his response to Mr. Wolf, Christopher Lubienski noted that private schools are represented on the expert panels that oversee the creation of exams for both data sets that the Lubienskis’ study uses.

“Really, the tests are more aligned with public school curriculum, but that’s the point,” Mr. Lubienski said. “These tests reflect professional, expert perspectives on the most effective ways of teaching and learning. Both test-makers and public schools have embraced those perspectives more than have private and charter schools.”

Mr. Weaver-Hightower of the University of North Dakota suggested that the Lubienskis had done a thoughtful job of trying to account for as many complexities as possible.

“In the end, no study of public versus private schooling is going to be methodologically perfect,” he said. “It’s just too complicated to try to find a definitive answer when the sectors are so diverse, the confounding factors so many, and the data sets so limited.”

Student built rain gardens are key to salmon recovery

Hanna Bridgham, Cassidy Forler and Tessa Rurup, students at Eatonville High School, inventory plants in a new raingarden built in a courtyard at their school.
Hanna Bridgham, Cassidy Forler and Tessa Rurup, students at Eatonville High School, inventory plants in a new raingarden built in a courtyard at their school.

 

Source: Northwest Indian Fisheries Commission

Eatonville will keep its title as the “rain garden capital” because of some work being done by the Nisqually Indian Tribe and the Nisqually River Council. Working with local high school students, the tribe and the council are building six rain gardens in Eatonville this year, continuing several years of stormwater mitigation work in the community.

“If we don’t do something, growth in Eatonville will have a massive detrimental impact on salmon and water quality,” said David Troutt, natural resources director for the Nisqually Indian Tribe. “But, if we can handle the growth the right way, we can have salmon and a healthy community. Rain gardens are an important tool in making that happen.”

Dozens of rain gardens have already been built throughout Eatonville, giving the city the distinction of the highest density of rain gardens of any community in the country.

Rain gardens landscape amenities that are designed to capture and absorb polluted runoff from impervious surfaces, like roofs or parking lots. They reduce runoff by allowing stormwater to soak into the ground instead of flowing into storm drains causing pollution, flooding, and diminished groundwater.

As a part of the project, the council’s Nisqually River Education Project is engaging local high school students in building and caring for the city’s growing collection of rain gardens. The education project is working with four students from Eatonville High School to design each new rain garden. Each student also participated in the tribe’s Stream Stewards training course this summer.

Poor stormwater management leads to high flows in the winter and low flows in the summer. The Mashel River, which runs through Eatonville, already is too low and too warm for fish.

Low flows in the Mashel typically occur just as adult chinook salmon are making their way back to spawn. “Adult salmon need cool, deep pools to rest as they swim upriver,” Troutt said.

“This kind of effort is what we’d like to see across the watershed and across the region,” Troutt said. “When we end up saving salmon and Puget Sound, it will be because we’ve found ways to handle the population growth that is going to come.”

Snoqualmie Tribe Sues to Recover copy.5M Investment in Fiji Casino

Indian Country Today

 

In mid-2011, the Snoqualmie Tribe was approached by Larry Claunch’s One Hundred Sands corporation to invest copy.5 million in the developer’s $290 million luxury resort and casino in Fiji. Plans called for a destination casino on Denarau Island, on the west coast of Fiji, and potentially building a second casino at Suva, on the southeast coast.

In February 2012, Larry Claunch on behalf of One Hundred Sands, Ltd. issued a promissory note that gauranteed it would repay the tribe copy.5 million, plus interest, by February 2, 2012. When the project was slow to start, the tribe pulled out of the deal with developer One Hundred Sands, which is headquartered in Fiji and has an exclusive 15-year gaming license to be the only casino operator in Fiji. One Hundred Sands finally broke ground on the Denarau Island resort earlier this month. The tribe has yet to be repaid.

On May 27, 2014, the Snoqualmie Tribe filed a lawsuit in King County Superior Court in Washington State seeking to recover its copy.5 million, plus interest and other fees. The lawsuit names Larry Claunch and three of his business entities associated with the Fiji project as defendants.

“We have been trying for months to recover the copy.5 million without having to file suit,” said Carolyn Lubenau, the chairwoman of the Snoqualmie Tribal Council. “But no one responded to the Tribe’s demand. The Note is past due and must be repaid in full.”

Lubenau added, “Snoqualmie Tribal Council’s primary job is to protect the welfare of the Tribe and the Snoqualmie people. Our goal with this lawsuit is to recover the money that was loaned to Mr. Claunch for Fiji so that it can be used to benefit our Tribal members here at home.”

The Snoqualmie Indian Tribe is a federally recognized tribe in the Puget Sound region of Washington State. The Tribe owns and operates the Snoqualmie Casino in Snoqualmie, Washington.

 

Read more at http://indiancountrytodaymedianetwork.com/2014/05/30/snoqualmie-tribe-sues-recover-15m-investment-fiji-casino-155081

Tribal Journeys to Bella Bella 2014

Source: First Nations in British Columbia

 

From Date: Sunday, July 13, 2014

To Date: Saturday, July 19, 2014

Location:  Journey to Bella Bella for Qatuwas II

 

Description: Following traditional protocol the Heiltsuk sent canoes to invite both the North and South coastal First Nations once again to Bella Bella for the Qatuwas “People gathering together”- Festival from July 13th – July 19th 2014. We expect over 100 canoes with over 1,000 pullers and about 5,000 visitors to join us for this important event.

 

Invitation to Bella Bella for Tribal Journey in 2014

Helitsuk hosted the Qatuwas Festival in Bella Bella in 1993, and have been actively involved in modern day canoe resurgence. The Heiltsuk leadership invite the canoe nations to once again journey to Bella Bella for Qatuwas II “people are coming together” in 2014. Our intent is to host the gathering in our new Bighouse.

 

Pulling Together

The ocean going canoe is our traditional mode of transportation. Participants in Tribal Journeys learn traditional ecological knowledge of weather and tides, gain respect for the ocean and its power, and work together as a team to build on individual strengths.

This year, Helitsuk youth had the opportunity to paddle to Neah Bay, Washigton. Helitsuk acknowledge the generosity of our hosts, the Makah Tribe. we also acknowledge our Hemas (traditional leaders) and elected leaders who endorsed the journey, and are thankful for the support of the community organizations.

The Heiltsuk Integrated Resources Management Department (HIRMD) is building capacity to achieve long term sustainability of not only natural resources, but also Heiltsuk human resources. HIRMD is working with QQS Projects Society and out youth on an engagement strategy related to science and culture, to ensure that youth are ready, willing and able to replace the HIRMD managers and staff over time. We plan to train coordinators and facilitators in planning processes, and employ youth to organize and participate in a canoe gathering in Bella Bella in 2014.

For decades the Hemas and elders have seen the need for a Bighouse in Bella Bella. Funds were raised to support some of the anticipated costs of construction and projects management. A team of supporters with the Kvai Projects Society are moving forward to realize the Bighouse goal.

 

The Journey Ahead

In the year ahead we will research and develop a strategic plan for Qatuwas II and the Bighouse project. We are interested in trade and barter to secure financial resources for project implementations.

The Heiltsuk territory still contains stands of old growth cedar. We would like to explore the idea of Nation to Nation protocols to allow us to share access to old growth cedar from Heiltsuk territory for canoes and ceremonial house logs, in exchange for financial resources to cover the costs of building the Heiltsuk Bighouse to host the 2014 Tribal Journeys. Another goal is to organize an intertribal exchange between the Heiltsuk and Washington State tribes to share information about governance, resources management, business and investment.


Please support Qatuwas 2014

We are a small community with limited resources, however, we are determined to make Qatuwas 2014 a success. We are seeking support from other First Nations, private and public donors.

Your support will allow us to organize this gathering with a dedicated team of staff and volunteers to take care of accommodation, transportation, food, sanitation needs, festival logistics, protocol planning, support for Big House construction, programming and communications.

We believe that bringing together youth and elders to celebrate our traditions and culture will strengthen us as a people and a community.

Qatuwas 2014 will let our youth experience the importance of the Glwa that connects us so much to our lands and seas. It fills our elders with pride to see our culture and traditions continue to live on through our young people.

The Heiltsuk Hemas (Hereditary Chiefs) and the Heiltsuk Tribal Council are proud to support Qatuwas 2014.

 

To discuss trade and barter possibilities contact:

Kathy Brown Email: canoe1993@gmail.com | Heiltsuk Tribal Council, Box 880, Bella Bella, BC, V0T 1Z0

 

The Bella Bella Big House – Heart of our Culture

 

 

Tribal Journeys to Bella Bella 2014