Category: Top Story

By Kalvin Valdillez, Tulalip News

Last November, the Tribe’s legal department added a new facet to their civil legal aid program. This service aims at helping Tribal children with disabilities and special needs, ensuring that they have an opportunity to thrive and succeed within the state’s education system. During their search in finding someone to represent Tulalip students, they were introduced to Alexis DeLaCruz, whose passion in education and disability rights has made a big impact in Native America, specifically for Southwest tribal nations. 

That passion is fueled by her personal background, having a father with a disability and mother who dedicated her life to public school education. Among her many accolades and list of important work that she’s conducted thus far, Alexis was instrumental in the Steven C Vs. the Bureau of Indian Education, which resulted in a big win for Native students nationwide. 

Alexis is looking to bring that knowledge and experience to her new position as TOCLA’s Education Attorney to help parents/guardians understand the rights that their children are legally entitled to. She plans on doing so by providing education and resources to the community at large. And when necessary, she is ready to step into the legal battlefield if an institution or school district is violating those rights. 

Tulalip News recently sat down for a one-on-one with Alexis on the morning of March 20, just hours before President Trump signed an executive order to dismantle the Department of Education. Which is why it is extremely important for Tribal families to understand what this means for their students and how it will affect students with disabilities going forward. 

Below, you’ll find an in-depth Q&A with Alexis. Please take a moment to read about Alexis’ new role and how she intends to uphold the Tribe’s educational values and protect the rights of its future generations. 

Why don’t we start with a little bit about your background?

I am biracial. I am half Mexican American and half Anglo. I grew up in a trailer park in Denver, Colorado. I was the first in my family to go to school, to receive any type of education; the first in my family to go to law school. My first career was actually in journalism. I worked at a small daily in northwest Colorado called the Steamboat Pilot in Steamboat Springs, Colorado. I was their cops and courts reporter. 

What led you to your current work?

There was an incident in my personal life. My dad was involved in a single vehicle rollover accident, and that left him a quadriplegic. It really changed the way that I viewed the world, that my family viewed the world. And just seeing the discrimination and hardship that people with disabilities face was very eye-opening to me. And at that point in my life, I was complaining a lot to my sister about the injustices that people with disabilities face every day. And she said, you either need to do something about it or stop complaining to me. And I said, ‘Okay, I’ll go to law school’. And so, I left the newspaper and started applying to law schools. I was looking for programs that had a strong commitment to social justice and public service, and that’s what led me to Seattle University School of Law. I was very myopic in my approach and what I wanted to do – a Disability Justice lawyer. I wanted to focus on disability rights work, and I was very fortunate to get connected to Disability Rights Washington, which is a statewide nonprofit that protects the rights of all Washingtonians with disabilities, including folks who live in Indian Country.

  I interned for them for two years. And then my path led me to the Southwest. When I was in law school, I had not taken federal Indian law or was not necessarily connected that way. So, I’m very unique in what I do, because I’m at the intersection of disability rights work and representing Indigenous folks. And it has been the greatest gift of my life – to be invited into these spaces and to try to help kids the best I can, and their families.

Can you touch on some of your work in the Southwest?

I was in the four corners of the Southwest, working for a program called the Native American Disability Law Center, and was serving predominantly the Navajo Nation and Hopi communities, as well as the Pueblos in New Mexico. We also represented and served the reservations in southwest Colorado, parts of Utah and Arizona. I feel very strongly about my services, and so wanted to make sure it was the right change, and being able to join this strong team of incredible attorneys and advocates was the right thing. Before I started here in Tulalip, I brought a federal lawsuit against the Bureau of Indian Education called Steven C vs BIE (Bureau of Indian Education). 

Do you mind expanding on the that lawsuit?

It was the first time anyone had ever held the Feds responsible for Indian education. It is one of the most important, if not the most important, education case that has ever been brought in Indian Country. And I was one of the co-architects of that lawsuit. That case was brought on behalf of individual members of the Havasupai community. They’re the tribe that lives at the bottom of the Grand Canyon. And those students only had one option to go to school. It was a BIE operated school, and it is K-6. And so, it was really important for that community to address the long-standing concerns that they had about the types of education that their students were getting. 

At the time we got involved, in early 2014, students were only receiving math and English. And even only learning those two subjects, 0% of the students were proficient in either. So, our team of attorneys started looking into those issues and realized that it was more than just an individual concern, that it was really a system-wide issue that was impacting all of the students. We brought together a dream team of attorneys from a number of organizations and filed a lawsuit in January 2017 in Arizona Federal Court. That case went all the way to the 9th Circuit Court of Appeals and ended in two landmark, historic settlement agreements after the judge found that we had proven much of what we were alleging was wrong at that school. It was an important outcome for Indigenous kids in this country, particularly those who attend BIE schools.

That’s amazing. Can you speak to how that affects Tulalip students?

Here at Tulalip, there’s not an operating BIE school. There was one. Historically, there was a boarding school here. And I think many of the experiences that I’ve heard those students and families talk about sound a lot like the types of stories that this community has about how the boarding school has impacted them and how the boarding school era had impacted them. So, it’s all related. The practices that the states or the federal government can have on Indigenous students at school, it’s really a big deal. And as an education lawyer, it’s a particularly concerning time because of what’s happening at the federal level. We expect that President Trump will be signing an executive order today dismantling the Department of Ed, and I think it’s going to throw the state systems into even more chaos. And for this community, it’s been really important for me to start figuring out what Washington State’s plan is to protect not only all students, but students with disabilities, tribal students, students who have been impacted by historical trauma, students who are in foster care, students who might be involved in the juvenile justice system. Those are all core components of my work and things that I’m hoping to contribute to ensuring that Tulalip’s kids are getting not only a legally sufficient education, but one that feels holistic, afe and healthy.

Can you talk about TOCLA and your role in the department?

TOCLA is the Tulalip Office of Civil Legal Aid. We are a legal aid law firm that provides free civil legal services to the Tulalip community. I am the first-ever education attorney in this role. It’s really exciting because my understanding is this role was created in response to the community organizing and coming together and saying, ‘We need somebody who can help address the educational concerns of the community.’ It’s really, in my experience, rare and unique for a tribal legal aid program to have a position specifically earmarked to represent the educational needs of its young people. It’s so thrilling to me to be here, and I’m so honored and humbled and privileged to be in this community and working with these students and families because education is everything. If students don’t receive good quality, legally sufficient education, it impacts their outcomes later on. All of the data and the research tells us that if young people are not reading well by the third grade, it is very difficult to make that that time up. And then you add concerns about disability status. If students with disabilities are not having a free, appropriate public education provided to them, they fall behind. 

When I think about my work, and approaching it with humility, I always say children are a community’s most precious resource. And I know Tulalip is incredibly committed to its children. When I was learning more about the community and just immersing myself in the traditions and the customs of the community, it was very clear to me that education is a value. It’s a priority. 

Now that you’re here, what does it feels like? What are your first impressions about the community?

I have been welcomed with open arms. It has been a really beautiful experience to be invited into this community, and I think anytime a non-native person is invited in, it’s not something to take lightly. I always approach not just my individual clients, but everybody with respect. I am learning a lot, and I appreciate deeply the community trusting me with their stories and their experiences. Because it is not easy to talk about when things have not gone well at school, or when I am hearing elders talk about the impact of their time at the boarding school. We know that those experiences get passed down generationally. You might have a grandma or a grandpa who were forcibly removed from their community and sent to a boarding school and forced to assimilate into dominant culture. And then that passes to the next generation, and then that passes to the next generation. 

I think approaching the work with a trauma-informed lens, and knowing that, particularly for Indigenous students, who have been very impacted by destructive, harmful federal policies and practices, and seeing that again here in 2025 is concerning. It’s also something that drives my work, like when I think about what is yet to come, there’s so much we don’t know, but I do know that when people stand shoulder to shoulder together and say, ‘We are not going to accept this, we’re going to fight for our children, we’re not going to be afraid, we’re not going to take it,’ that’s when true social change happens. And particularly in the education context. When you see successful models of education reform, it’s when students and families stand up and say, what’s happened here is not right. And again, very humbly, I am excited to continue to stand shoulder to shoulder and build on the already good work that the community has been doing to move the needle forward.

You just touched on it, but can you talk a little more about why it’s important for parents to know their rights and to know they have this support?

As I’ve been learning more about the concerns, I’ve heard stories about longstanding mistrust within Marysville School District and families – not knowing where to go or whom to turn to. A part of holding a school system accountable is knowing what your rights are. Because when people have that education, knowledge is power. When individuals can say, this is actually my right, and I’m going to stand up and do it, that is when you see students getting what they need, what they are legally entitled to. It’s when you see people taking concerns more seriously. One of the reasons I love being an education civil rights lawyer is forcing systems to do things they maybe don’t want to do or wouldn’t do otherwise, even though these rights have always existed. 

For Tulalip students and families – without having access to those rights or really knowing where to go. Where do you turn? Do you go to the school’s website? Do you go to the State’s website? Who talks about this? I know, before I came on, there were a number of attorneys here doing community education presentations. And so, it’s like we’re sort of building momentum of what’s happening. When we see systems change and social movements, it’s because people have said, I know my rights and I’m going to stand up and enforce them. And this community particularly has a strong history of doing that, particularly around natural resources, like the Bolt Decision and so many other cases where this community has enforced its treaty rights. Education is also something that is included in the Point Elliot treaty. So that’s another area where folks can start harnessing some power around treaty rights. 

With the looming executive order and the mistrust between Tribes and school systems, can you speak about some of those rights in regard to special needs students and examples of areas you can help with?

These laws have been on the books for 30, 40, 50 years, and so it really is about letting people know there’s a better way. It doesn’t have to be this one way. Something I tell families all the time, you might not know what your right is or what the law says, but you know when something’s wrong in your gut. Every parent, every guardian, every grandma, every auntie, every uncle that I have ever talked to, when they’ve said something felt wrong, they’ve always been correct. I always tell people, just trust your gut. If it doesn’t feel right, it’s probably not. And come and talk with me and my team. Start educating yourself about what is supposed to happen so you can educate yourself first, as your child’s first advocate and sometimes only advocate, so that you can make sure that your student or your child is getting the absolute best education that he or she can get.

With all of these rights we’ve been talking about, there are ways that you can make a complaint when things don’t go right. I’m going to take a very specific example. The Individuals with Disabilities Education Act, or the IDEA, is the primary federal law that protects students with disabilities. That law contains a set of what are called procedural safeguards that tells families what they can do to address concerns. And there are options, from what I call informal advocacy all the way to something that can look like filing a lawsuit or something that’s more formal. I can help with all of that. I have been able to help families at IEP meetings, those are Individual Education Program meetings, and that’s the place where you can come together and talk about a student’s concerns with the school. The IEP meetings are meant to be collaborative, where the student and families voice is heard, and folks talk about what a student needs –  What are the parents’ concerns? What needs to happen? And maybe it’s not working for this particular student. It can be just going to meetings and supporting families that way. And then it can be looking into concerns and investigating what has happened for a student and then advising families of what those legal options are. 

There’s a state complaint system. They’re called Community complaints that families can file with the state OSPI, the Office of Superintendent of Public Instruction. There’s a state complaint mechanism that you can say, I have concerns that the school has done something wrong to my student with a disability, and file that. And then you can go all the way to what’s called a due process complaint, and that’s the most formal complaint you can file under the IDEA. We do advise that folks either consult with or talk with an attorney if you’re considering that level of advocacy, because it can result in a hearing that looks like a trial, where the school will have an attorney. There will be folks testifying, and witness documents will be exchanged, and so I can do all of those. 

Why is this work important to you?

The work is important to me, personally and professionally. I’m the child of a public-school teacher. My mom was an AP calculus teacher. She strongly believes in public education and ensuring that all students have equal access to good education. I am the product of a public school system. I did not go to private school. I didn’t have money growing up, and my education was my key out of poverty. Having an education literally changed my life, and I recognize the privilege that I have. And to quote Spider-Man, with great power comes great responsibility. So, it’s personally important to me to protect the rights of all kids to get a good, strong public education. 

Professionally, it’s important to me to do this work in Indian Country, because not many people do it. It is important because the outcomes for Indigenous students are among some of the worst in the country. When you look at the many factors that affect education, it’s poverty, it’s where you live, it’s who your family was. Are you Brown? Are you a boy? Do you have a disability? When you’re looking at children who are most impacted, it’s typically young, brown and black men with a disability who have very poor education. Native kids, just across the scope have poorer outcomes than their nonnative, non-disabled peers. For me, it is important to continue to address the systemic issues that impact these outcomes. To continue to ensure that all kids, including Native kids, have access to education. I love what I do, and I get to work and talk to kids all day long, and when the time comes and they need someone to stand up, I will do that too. I believe that with tenacity and hope, and a heavy dose of optimism, that we will continue to move the needle forward for our community, for Tulalip.

I saw that you are gearing up for your first community gathering tonight?

Yeah! We are planning, with the Tribe’s Education Division and Positive Youth Development, to host an event every month through the rest of the year. Folks should definitely pay attention to emails, or wherever they get information, about these events. They’re going to be held once a month at 5:00 p.m. at the Admin building. We’ll be talking about a variety of things. Tonight, we’re talking about school discipline. We’ll also be talking about special education advocacy, what’s changing at the federal level, and how it might impact students, helping parents become good advocates for their children. 

And I want to mention, that it does not take a lawyer to advocate for a student. It takes a parent or a guardian or a caregiver who knows a little bit about what their rights are, to stand up and say this isn’t right. Part of my role is to build capacity in the community for folks to say, I can do this. And that’s what my hope and my dream is, that individuals are able to take what they’re learning through either the materials, or meeting or working directly with me, to say I can do this. It’s just about knowing that you can ask for what your student needs and what to do if something goes wrong. 

There’s going to be a big back-to-school event probably in August, and I invite people to come out and ask me questions. I’m always open to talking to anybody who wants information about education, civil rights, my door is open. 

What is one thing you want parents or families to know through reading this article?

Don’t give up. There are people who are here to help. And if you have concerns about education, just come and talk with us, and let’s see what we can do together. And I really want to say, from the bottom of my heart, thank you to the community for trusting me with their stories and their hopes for their young people. I truly believe education reform starts at the community level. The Tribe, as well as individual members of the Tribe, they have the answers. They know what their community needs, what children need. And I see the law as one tool in moving that forward and effectuating that. I’m really excited about what is to come. 

For more information, please contact Alexis at (360) 716-4166. 

By Kalvin Valdillez; photos courtesy of Ilivia Hatch

“Amazing asf.” “Sooo good!” “Fire fr.” “Definitely a must!” “Bussin’” “100/10.” “Girl Ur chamoy SMACC!” “You did your thang on these.” “Obsessed!” 

Those direct quotes are just a handful of reviews that can be found in the highlight section of an Instagram page named Munchiezznsweetzz. Also here, there are dozens of live reaction videos that are wholesome and worth the watch to see everyone’s faces, from kids to elders, light up as they take their first bite into a tasty treat made by Tulalip tribal member, Ilivia Hatch. 

Though her sugary concoctions have garnered her fans all throughout the region, her biggest supporters appear to be the young adults from the reservation. Which is wonderful to see. Among the glowing reviews of heart-eyes, fire flames, and 5-star emojis, one word seems to sum up Munchiezznsweetzz perfectly – bomb – which of course is one of the highest compliments among both gen z and millennials alike. 

So, with that in mind, we understand if you’d like to take a moment to find her page, check out her grid, and place an order before you continue you reading. (And she created a special promo code exclusively for the readers of the SeeYahtSub and Tulalip News, just enter code: ‘Tulalip’ for an extra 10% off of your order.) Alright, now that you’re back and you checked out her snacks… IKR? Every dish looks incredible. It definitely makes you want to order one of everything on the menu. 

If her food photos blew your mind, you’re in store for another big surprise. But before that’s unveiled, we invite you to take a closer look at her page. A fun logo of lollipops and candy canes serves as the profile pic for the business page. In the bio area, she has her store hours set and a link to her personal bakesy page, where you can place your order and find out any necessary details about your payment and pickup options. The last thing we’d like to point out is her interactions with her followers. Not only does she regularly hold giveaways and asks her clients for input/requests, but she often offers daily, weekly, and monthly specials as well. She also adds a personal touch to each order, including instructions on how to store the treats properly and a variety of whimsical stickers too. 

In today’s society, over half the battle with creating a business is having a legit, inviting, responsive, and awesome social media team. Success often lies in online engagement, which is why many people hire marketing companies to boost their brand to help get their name out there. Looking at all the details that went into her page, from her logo to her policies, you’d think she had professional help setting it up, but Ilivia has done absolutely everything by herself. She is 100% self-made. From the ground up, she has built a great following online. Just a year and some change in the game and she has over 1,000 people checking on her page daily for the latest details and creations, which is a number she hopes to grow even more, as she has a personal goal of reaching 10,000 followers. 

After taking all of that information in and considering all the work it takes to start a business, what makes this all the more impressive is the moment you find out that Ilivia is only 21 years of age. Munchiezznsweetzz is turning two this April, which means that at just 19 years young, Ilivia created a successful business model which has been thriving since that first review came in. 

Take a moment to read over this short Q&A to get to know the mastermind behind Munchiezznsweetzz.

Why don’t we start out with a little bit about who you are?

I’m Ilivia Hatch. My mom is Priscilla Sconawah, she’s from Yakima tribe. My father is Ezra Hatch III from Tulalip. My grandparents are Donald J. Charles and Carmen Sohappy, and then Rosemary Alexander. Growing up, I lived with my grandparents at Tulalip my whole life. 

When did you start your business?

I started my business around two years ago, in April 2023. I did move out of my grandparent’s house for a while – like three ago. I was living in an apartment when my business started, so it originated from west Everett.  

How did you come up with the idea for Munchiezznsweetzz?

When I first started doing it, I never thought I would get this far. It was just me and my sisters in a room, and we would always joke about starting our own little businesses. And eventually, I came up with the idea for Munchiezznsweetzz because I used to smoke a lot, and that’s where the idea came from. I’m completely sober now, like five months sober, but that’s how it started. 

How did you get into making these treats? Have you always had an interest in cooking or creating desserts?

Yeah, it really started with my mom. She used to make these special cakes and I kind of just took over for her and started baking them myself. And then I came across these viral grapes. That’s what my business is mainly about, candied grapes. They went viral on TikTok and I thought, maybe I could make these. And then I did. But at first, they were so bad, it was a rough start. It took me like a whole year to actually get my recipe down and everything looking good. I would always say that I was going to quit and give up on everything, but my mom pushed me to do better. And then in April 2023, I moved back to my grandma’s house, and I’ve been doing it here ever since. I’m very grateful they let me do it out of their home. 

What are candied grapes?

Candied grapes are grapes dipped into candy. I make my own candy out of Carroll’s sugar, water, food coloring, and flavoring. It’s called tanghulu and originated from Asia. But I put my own spin on it and make it with different flavors. It’s basically a hard shell of candy, kind of like a Jolly Rancher, around the grape. And when eating it, you have a nice crunch to it and with the grapes, it’s like all the flavors come together for the perfect combination. 

So, candied grapes are your staple, and you do those in different varieties?

Yeah, I do candied grapes, candied pineapples, candied strawberries. I would say the fan favorite is the crack grapes. That’s Jolly Rancher coated, or Jolly Ranchers blended up and coated over the grapes. I dip the grapes into liquid candy that’s hot and then dip it into the Jolly Rancher mix. And I call it crack grapes because it’s so addicting, to the point that everyone wants that in their orders. 

You mentioned that you picked this up from your mom. How does your family feel seeing you have a successful business and find that passion in the kitchen?

My grandparents and my mother, I think, are my number one supporters. Because, like I said, there were times where I would feel like giving up, but they kept me motivated. I would get really discouraged when I had to deal with hate comments or when I would mess up. I’m so grateful for them looking back at it now. Yesterday, my mom called me and was crying because she was so excited for me and was saying that I came a long way. From how messy I was at first, and  how good I’m doing now and how successful I’ve been.

My grandparents are so proud of me. They always ask me every day about the order I’m working on. They’re there to push me on those days when I don’t want to get up. They’re always like ‘just get up and do your order, you’ll feel better about yourself’.

That’s so cool. And from your end, how does it feel to get that love and support from your family?

It feels amazing, honestly, I can’t thank them enough. I know that it’s all me and I’m the one doing it, but I feel like if I didn’t have that backup motivation there, I would have given up a long time ago, because it is stressful. It’s not an easy job. Especially when I have big orders over $100, because I am doing it all by myself. But  it makes it easier when I have their positive words. Or when I’m having a stressful day, they’re like, ‘just take a step out of the kitchen. Take a breath.’ I was always taught that you’re not supposed to be in the kitchen when you’re mad because it can get really bad. What I’ve learned to do is calm myself down and use their motivational words, so my work is not getting messed up. I feel like it’s always just been something that I love –  to have them there on my side.

And I get a lot of support from our community. I’ve had a lot of people from Tulalip order from me. That makes me feel really happy that I can be the one to make these special and unique treats, that no one else really can make for them.

Do you have any words for those people who haven’t been fortunate enough to try your treats yet and are interested in putting an order in?

They’re always welcome to come and try something new. Feel free to check out my reviews and see if there’s something on there you want to try. All my reviews are on my highlights. I’ve always had amazing reviews, and only a couple down reviews which I worked to fix on my end. But personally, I love the watermelon crack grapes, they’re really good. And everyone loves the blue razz too!

I know people can place orders through your website, do you ever do orders for special occasions or themed birthdays?

I do take pre-orders, and I do require a 100% deposit. Just because, when I first started, I would let people place an order and I would make it for them, and sometimes they wouldn’t show up. I don’t deal with that anymore. I do have that website, it’s linked in my bio, and a lot of people place their orders through it. They can find pictures of everything I’ve already made there. And there’s a specific form for custom orders – like for custom candied grapes. But I don’t just make candied grapes, I also make cakes, cookies, Mexican treats, I make drinks as well. Another fan favorite is the dulces enchilados, it’s chamoy covered gushers with tajin. It’s one of my best sellers along with the crack grapes. 

When I started out in Everett, my chamoy products were my number one. But when I came back home to Tulalip, no one knew what it was. I mean, everyone knew what chamoy was, but they weren’t familiar with it. When people try my chamoy, it’s the best, because personally, I feel like I make the best chamoy in town because I make it homemade. So when they try my chamoy, they become obsessed with it and end up ordering it a lot because of how much they enjoy it. 

Can you remind our readers of your age and what it means to you to find success and your passion so early in life?

I’m 21 years old. And honestly, I wish I found my passion earlier because it is a good feeling. I’ve never had help from no one. Maybe from my mom here and there, but everything for my business came out of my own pockets. I started out so small, just seeing my business grow and grow and grow, and being able to buy trays, supplies, and all my gushers (6 boxes) all at once, it makes me feel happy. I’m at the point where I get so much income now, that I’m able to support myself and my business. It makes me feel good that I have over 100 customers who I consider as my regulars. Like, most of them come back all the time. It feels good to make those connections with my people as well. I try not to call them customers, supporters, or clients, because they’re basically like family. I call them my besties because they’ve been with me since day one, through my trial-and-error stages. It’s just so great to have loyal people and to share my success with them as well. 

And there was one month where I was dedicated just to my business and was consistent, and I brought in $4,000 that month just from my business. And because I work alone, that felt like a big accomplishment for me. 

Why is it important for other young tribal entrepreneurs to see your grind and the business do so well?

I feel like if another tribal member sees this, and sees someone so young doing it, they might feel inspired to start their own business. And my advice would be to start early, like right now. Because who knows what will happen. When I first started, I only had like 200 followers for a whole year, and then my business just boosted up out of nowhere. I feel it’s important to never give up on yourself and to believe in yourself over anyone. Don’t pay attention to what other people say, because at the end of the day, people will be there to support and assist you. So, I feel like if you are wanting to start a business, you should just go for it. 

What’s the next step for you and Munchiezznsweetzz?

I’m really trying to reach 10,000 followers. I know that’s a lot but that’s my biggest goal. If I could reach 1,000, then I can definitely reach 10,000. I don’t feel like I need to be higher than that, but if I do get more that’s cool. That’s the biggest step for me. I don’t know if I actually want to own a store or do a truck yet. I feel like I’m getting a new house soon though and if I just work from my own house that would be better for right now. And I am looking into hiring people, not at the moment, not until I get my own things settled down first. 

Munchiezznsweetzz operates between the hours of 6:00 a.m. – 10:00 p.m. daily. Currently, she has a Valentines Day giveaway going with the grand prizes of strawberry crunch cookies and strawberry crunch tres leches cake. Be sure to visit the Munchiezznsweetzz Instagram page to see more of her specials and to place your order.

Tulalip, WA – The Tulalip Tribes express gratitude for President Biden’s apology concerning the devastating impact of boarding schools on Native American communities. This historic acknowledgment marks a significant step toward healing and reconciliation for our people. For generations, the boarding school system inflicted deep wounds on our culture, language, and families. The forced assimilation policies aimed to erase our identity, resulting in profound pain and loss. President Biden’s apology stands as a powerful affirmation of our experiences, and we hope it signals a commitment to addressing past injustices.

Chairwoman Teri Gobin stated, “This apology is a monumental moment for the Tulalip Tribes and all Native American communities. It validates our history and the resilience of our ancestors who endured unimaginable hardships. We look forward to collaborating with the administration to ensure that this acknowledgment leads to meaningful action and support for our ongoing efforts to revitalize our culture and language.”

The Tulalip Tribes are also advocating for the passage of the Truth and Healing Commission on Indian Boarding School Policies Act. This bill aims to formally investigate, document, and report on the histories and long-term effects of Indian boarding schools. It seeks to develop recommendations for federal participation, protect unmarked graves, support repatriation efforts, and halt the removal of Native children from their families by state agencies.

Additionally, we are calling for the return of our ancestors’ remains to their families, a crucial step in our journey toward healing. The Tulalip Tribes remain dedicated to preserving our heritage and fostering a future where our children can thrive with pride in their identity. We stand united in our pursuit of healing and justice.

By Kalvin Valdillez, Tulalip News

“We were banned from having gatherings just like this one,” said Tulalip Youth Council member, Ariel Valencia. “My grandma on my mother’s side went to a boarding school located in Canada where she was beat almost hourly. She was stabbed in the chest with a knitting needle and got left with no medical help. She still has a scar to this day. That not only shows that we have generational trauma, but we still have memories of these schools, and not good ones either. And now, we are not going to hide our culture, our languages, our songs and dances, our voices. We’re going to thrive as Indigenous People and decolonize as much as we can because that’s what our ancestors would’ve wanted.”

It was a heavy night of raw emotions as the Tulalip community took time to address a hurt that many Natives carry with us. A heartbreak that was unintentionally passed down from our family members who attended boarding schools as kids. A suffering that boarding school survivors still live with today.

 

September 30 has widely become known as Orange Shirt Day for tribal communities in both the U.S. and Canada. This initiative, officially the National Day of Truth and Reconciliation, raises awareness about the damage that residential schools inflicted on Native children throughout the assimilation era. 

During this time, the government enacted the Civilization Fund Act and the Peace Policy in attempt to assimilate our people into white society. According to the National Native American Boarding School Healing Coalition, nearly 83% of Native children were attending boarding schools by the year 1926, which equates to over 60,000 kids. 

Ariel’s sister and fellow Youth Council member, Faith Valencia, explained, “Various denominations of the Christian churches adopted an Indian boarding school policy to ‘kill the Indian, save the man’. These children were forcibly removed from their families, communities, and culture and kept at residential schools where they were expected to cut their hair, abandon their traditional clothing, give up their names for English names. 

“And they were penalized for speaking their languages and practicing their cultural ways. Children were separated from their families for long periods. In addition to cultural genocide, residential schools are also the sites of the horrific physical, sexual, and emotional abuse perpetrated against these children. Through all of it – the violence and abuse, our culture is still here and very strong.”

Over the past several years, Tulalip has participated in Orange Shirt Day and helped open up discussion on a difficult subject matter. Though local boarding school survivors are exposing scars that they’ve attempted to keep hidden for decades, these yearly gatherings have become a safe space where they can talk about those dark times. And consequentially, they get to see a glimpse of their own resiliency and that the culture is alive and well in the 21^st century. This work ultimately leads to a path of healing as the community embraces them and provides that good medicine through song and dance. 

Tribal member and rez ball legend, Dale Jones, is known throughout the community for his sense of humor and his confident demeanor. During this gathering, he allowed himself to be vulnerable and share his experience with the people. 

In a shaky voice, Dale shared, “I was about ten years old when they took me and three of my brothers and sent us down to Chemawa. It was a very hard life. They cut your hair, took away everything you had, and threw that white stuff on you to get rid of the lice. That was their excuse for doing that. And you could hear our brothers and sisters crying at night. It was very hard being ten years old and wondering if you’re ever going to go home. I buried myself in alcohol for years – because you bury that hurt deep within you. I gave it up about thirty years ago, cigarettes the same time.”

Upon arrival, the attendees received an orange t-shirt designed by Tulalip Artist, Walter Moses. Everywhere you looked, there was orange. It was beautiful to see so many people show up for the survivors. And also, for the children who were buried on residential school grounds across the country. 

Said Ariel, “We call it Orange Shirt Day because of the story from Phyllis Webstad, a six-year-old girl who received a gift from her grandma. A brand-new orange shirt, which was then taken away on her first day at a boarding school. She stated that seeing the color orange would bring back memories. She went a long time without wearing orange. The boarding school gave her so much PTSD that seeing the color made her scared. We’re not only fighting for justice for her, but for the thousands who suffered their childhood at these so-called schools.”

A slideshow made by Tulalip historian, Lita Sheldon, played on a loop throughout the night, which recognized all the youth who were sent to the Tulalip Indian Boarding School. Josh Fryberg was the emcee and as people trickled in, he helped get things started by calling upon Natosha Gobin for a prayer and introducing a music video dedicated to boarding school students, composed by Antone George (Lummi).

After the people shared a delicious dinner together, the drummers and singers were called to the front of the Gathering Hall. The event kicked off with the sduhubš Welcome Song. 

Tulalip Chairwoman, Teri Gobin, shared a few opening remarks, noting that the sduhubš Welcome Song is a testament to the government’s failed efforts at erasing the culture. During the reclamation of the Salmon Ceremony, the song was revived by boarding school survivor and Tulalip ancestor, Harriette Shelton-Dover. And ever since, the song has been a staple in modern day practices, serving as the opening song at many Tulalip gatherings. 

In addition to the Valencia sisters and Dale, speakers for the gathering also included boarding school survivors Mel Williams Sr. and Matthew Warbonnet Jr. Both of these gentlemen spoke with heavy hearts as they recounted their years spent at boarding schools. All of the boarding school survivors were called to the floor and were seated at the center of the Gathering Hall. A number of seats were left unoccupied, in honor of the kids who never made it back to their families. 

Mel shared, “I can still remember my first day when I went to residential school, after being taken away from my mom and our home. I remember getting there and one of the first things that they did, they put us on this chair, and they cut that long hair off. They told us we looked like savages with long hair like that. I remember getting dressed in different clothes that weren’t mine. And I looked around at the other boys and we were all dressed the same. I remember that evening, we had to shower. There were no ifs, ands, or buts about it. ‘You go and have that shower, and you clean yourself, you dirty Indian’. After the shower, we had to be inspected, and they inspected every part of our body. I didn’t like that fondling, and I showed it right away. So that person left me alone, only to prey on someone that was weaker than myself. Much of that went on in these residential schools, not with just the boys but the girls too.”

Chief Executive Officer of the National Native American Boarding School Healing Coalition, Deborah Parker, also shared some words. She stated, “I want to acknowledge the speakers before me who attended the residential boarding schools. When you tell your stories, it helps us to heal. When you share your truth, it helps tell a nation what you’ve been through. And we are all here for you. The children, the mothers, the aunties, the uncles, we’re here for you. We’re here for those names who didn’t come forward, for those children who never made it home. Nights like this, for remembrance, are critically important for those sitting in the chairs tonight and those who weren’t able to make it to these chairs.”

In a powerful moment, Josh asked everyone in the Hall to stand directly behind the survivors. He then instructed them to raise their hands in the air to send strength and love to the survivors. Tribal member, Tony Hatch then stepped to the front of the room and called the drummers and dancers to the floor once more. As Tony led them in a song, candles were passed out and lit. Tiny flames danced while the people raised their candles in remembrance of the young Native men and women who died at the hands of boarding school officials. 

After a moment of silence and prayer, the first half of the event concluded. The coastal jam immediately followed and hundreds of community members, comprised mostly of Tribal youth, hit the floor to continue the night’s theme of ‘Healing Together’. The jam extended late into the evening and through traditional song and dance, the community  spread medicine to the survivors, their descendants, and everyone affected by the trauma of residential boarding schools.

Deborah expressed, “When we see the children dance, remember there was a time when our children could not dance. And there was a time, even in my generation, where it was just the adults, and only a few children were on the dancefloor. And now, our children are leading the way. And someday those little children will be grandmothers and grandfathers, and they may not remember the pain, or the hurt, or the suffering that our relatives went through, but they’ll remember the joy and the happiness in these moments.”

By Micheal Rios, Tulalip News

The latest iteration of Tulalip’s Board of Directors became official on the morning of Saturday, April 6. The regularly scheduled Board meeting began promptly with the first order of business to swear-in the two highest vote getters from March’s general council election: Glen Gobin and Theresa Sheldon.

They replace Pat Contraro, who served one term, and Mel Sheldon, who served for nearly two decades. Mel chose not to run for re-election, while election results showed Pat received the ninth highest total.

After their oaths of office, Glen and Theresa were each given an opportunity to share a few words with those in the room and the many more tuning in on iAmTulalip.com

“In many ways it feels like I never left, but in other ways I feel kind of apprehensive for some reason, sitting back up here. I think it comes with the realization of all the responsibility that comes with the position,” admitted Glen. He had previously served as a Board of Director for 15+ years before taking some time off to spend with his family and enjoy the open waters, fishing. “The expectations, by all those who voted for me, are to bring positive change, bring traditional teachings back, and continue to move forward ensuring future generations have the same opportunities we have, if not more.

“I’m glad to be back to help, and look forward to being a part of this team as we work together in the best interest of the Tribe, to move us forward in a good way. Those are the teachings our elders had; it is always about the Tribe first and making sure our membership is secure. Also, I’d like to thank all those who voted for me and encouraged me step forward once more to help the Tribe,” he added.

Glen received the highest vote total during last month’s general election, surpassing all other candidates by a whopping 150 votes.

Theresa received the second highest vote total. She returns to the Board of Directors after previously missing out on a second term in 2017 by just nine votes. In her time away, she made a significant impact on Indian Country. First, she served as the Democratic National Committee’s Native American Political Director. Then she stepped down from that position to become Director of Policy and Advocacy for the National Native American Boarding School Healing Coalition.

After getting voted back on to the Board, and subsequently chosen to serve as Madam Secretary, Theresa shared, “I have to first start by expressing my gratitude and love to my babies. This General Council my son, two nephews and two nieces, plus other first-time voters, voted for me as they all voted for their very first time. Understanding I was chosen as the candidate for them, I will never take this responsibility for granted. I must now live up to their expectations.

“Protecting our right to vote, utilizing our right to vote, making sure we have easy access to voting, and voter protection is what I’ve been passionate about for years,” she continued. “I began voter engagement in 2007 and continued to work diligently for Native Vote at the county level, state level, and national level. Never would I have thought back then that my family’s babies at the time would grow up and cast their first vote for me. 

“This is a reminder to all those who doubt the power of our younger generation that they have the capacity to create historical change. I am so grateful to our young people and want them to know I hear them and I see them demanding more from all of us; in demanding their language, in demanding their songs, and in demanding their culture. To everyone who supported me,t’igʷicid! To those who did not support me, I will work hard for you, too, as I want us all to succeed.”

For decades addiction, housing, child welfare, economic development, treaty rights and sovereignty have dominated Tulalip’s political discourse. Glen and Theresa both campaigned with an emphasis on their work ethics, diverse experience, and commitment to the people.

Concluding the induction of Tulalip’s newest leaders, Chairwoman Gobin said, “Both of them have served on Council before. They bring so much valuable leadership and knowledge to our team, and I’m excited to see how much we can get accomplished with as strong a Board as we have now.”

By Kalvin Valdillez, Tulalip News; photos courtesy of Tulalip Tribes Natural Resources

Last week, we saw problematic journalism about Tulalip by the King 5 media team. The story highlighted a culvert and road collapse on 12th Avenue NW, within the Battle Creek neighborhood on the Tulalip reservation. The footage showed residents of the Aqua Hills Homeowners Association blaming the Tribe while simultaneously asking for the Tribe’s assistance to remedy the issue. 

On the afternoon of March 1, heavy rainfall led to flooding which caused a decrepit culvert and the private road above it to wash out. The angle the media team chose to take was, of course, sympathetic to the approximate 20 affected families. However, they neglected to provide context. Tulalip has a long history of offering help and being turned away by Aqua Hills residents. The Tribe responded to this situation immediately, ensuring the residents were safe and had drinkable water, despite being met with hostility by the HOA on numerous occasions. 

Moving forward in this article, it is important to understand that the Tulalip Tribes has zero responsibility in the maintenance of 12th Avenue NW. Although the road and the neighborhood are located within the boundaries of the Tulalip reservation, this is a privately owned and operated road, and its proper care and upkeep is the sole responsibility of the Aqua Hills HOA. 

This particular instance is a prime example of how Native sovereignty is consistently undermined and exploited by non-Natives who choose to buy property and reside on reservations all throughout the country, without acknowledging or following any of the respective tribe’s laws, rules, or regulations. 

The Tribe issued a detailed media release pertaining to the collapse on March 5, which explained that back in 2013, Tulalip notified the HOA that the culvert which caused the flood was inadequate and needed to be replaced. The Tribe also expressed an interest in working together with the HOA to get a properly sized culvert installed. The HOA did not share the same interest at the time and failed to take action following the Tribe’s initial recommendation. 

Nine years later, in 2022, the Aqua Hills HOA reached out to the Tribe and asked for their help in removing beavers in their area through Tulalip’s beaver relocation project. After agreeing to relocate the beavers living along the Battle Creek marshes, the Tribe’s Natural Resources Department was met with conflict as one of the HOA property owners denied them access to their land and threatened to take legal action if the Tribe continued with the relocation effort. 

The media release also spoke about how the Tribe has been on the scene and made a handful of their various departments available to assist with the road closure, whether that’s through surveying the damage, restoring potable water to the residents, or ensuring that the homeowners are not physically trapped within the enclosed area. 

Out of the entire detailed media release, King 5 chose to share just one section of it in their article about 12th Avenue NW:

“The non-native residents are asking Tulalip to replace private infrastructure that is the homeowners’ responsibility, at the Tribe’s expense, and for the benefit of a handful of landowners…Tulalip will continue to work with the HOA to arrive at a quick and effective solution to this crisis because of the Tribes’ values.”

Let’s spend a second here because balanced journalism, which shares both sides of story, is important especially when dealing with tribal sovereignty. This statement, although true, was altered to villainize the Tribe and help push the homeowner’s narrative that it’s the Tribes obligation to fix the culvert and road. In total, four paragraphs that explained how the HOA got themselves in this predicament and burnt bridges with the Tribe were ignored and not mentioned whatsoever in the article. And the portion that was included, has key statements missing, that ultimately misleads readers about the situation. The original statement reads as follows, with the sentences that were excerpted in italics: 

“Tulalip neither owns nor collects taxes to maintain these parcels. The non-native residents are asking Tulalip to replace private infrastructure that is the homeowners’ responsibility, at the Tribe’s expense, and for the benefit of a handful of landowners. They have been aware of the vulnerability for a decade and have not addressed the issues that led to this problem. Tulalip will continue to work with the HOA to arrive at a quick and effective solution to this crisis because of the Tribes’ values – not because it has a responsibility to rectify problems caused by private non-member landowners.”

It is upsetting that a Tribe that has done so much good throughout the region, that has consistently given back and has routinely helped build up the local community, were portrayed as negligent, unwilling to help, and at fault for the incident on 12th Ave NW, when in fact it is the complete opposite of the situation. 

This is dangerous because the news station is making a conscience decision to exclude the Tribe’s voice on a story where they were attacked on-air and in-print, regardless of their efforts to help these individuals and families over the past 11 years. 

Since King 5 chose to silence Tulalip leadership and those who are monitoring the road closure closely, we wanted to share their perspective in this article, where they can provide insight to the collapse of 12th Ave NW. 

Teri Gobin, Tulalip Chairwoman

12th Avenue NW is a privately owned road. The Tribe does not own it and we do not have any responsibility to fix it. What happened there is a private owner of the land had a culvert there, that was undersized. And actually, our natural resource people told them years ago, that it was failing, that they should do something about it. The owner of it told us that the Tribe had no jurisdiction, being it was on his private land, and asked us to leave. 

If this were to happen two weeks later, it would have wiped out a chum run. We were getting ready to bring our fingerlings down there. It would have wiped out that run, and who’s responsibility would that have been? 

They have been warned that this culvert was bad. And they did nothing about it. 

They don’t want anything to do with the Tribe until when they need the Tribe, and they think the Tribe will take care of that. It’s not our responsibility.

Carson Cooper, Tulalip Managing Attorney

We have a mix in the types of roads that are located here on the reservation. There are really three types. There are roads that are maintained and owned by Snohomish County. There are tribal roads that are owned and maintained by Tulalip Tribes. And then there are private roads, which are roads that individual communities have decided they want to restrict access to. 

The road that goes over Battle Creek is a private road. It’s the responsibility of Aqua Hills Homeowners Association. What that means is that they are responsible for maintaining both the road and the culvert. They originally funded that road. They did the construction. They put in the culvert without the involvement of Tulalip Tribes, and they’re responsible for maintaining it and making sure it’s in good shape.

Ryan Miller, Tulalip Director of Treaty Rights and Government Affairs

I think it’s really important for people to understand that originally, reservations were set aside for tribes, and they were collectively owned by the tribal government. It wasn’t until the allotment era that those reservations were broken up into individual Indian allotments. And that’s how we ended up in this situation, that we have with checkerboard reservations. There are examples of Indian women who had an allotment, and they received some kind of government funding, and the government said you can’t be a property owner and receive welfare from the state, so now you have to sell your property and pay it back. There are lots of different times when the BIA, that’s supposed to hold that land and trust for the benefit of tribal members, mismanaged the money, mismanaged the land, leased the land to be logged or mined, or some other use, and never gave the money to that person. And that person ended up having to sell the land. That created the start of this adversarial relationship between non-Indian people and Indian people on the reservation. And as Snohomish County got bigger, those jurisdictional questions expanded. Environmental rules and permitting for homes and things like that, that didn’t exist prior, became more and more of a problem.

When we have a catastrophic event like this, especially if there are fish in the water, one of the number one things that we worry about is turbidity. So, you get a lot of sediment stirred up in the water, it becomes a part of the water column and fish can get that into their gills and it kills them. So that’s kind of the number one immediate threat. And also, there’s the threat of this large volume of water coming out all at one time, which could push the fish out into the saltwater before they’re ready. Which could again kill them because they need time to adjust. They need to get in that mixture of salt and freshwater, and they go through some physical changes in their scales that helps protect them from saltwater, it’s part of the biology of anadromous fish.

So, those are the immediate threats. And then the long-term threats are – if this culvert doesn’t get repaired properly, it could cause significant water quality challenges into the future for temperature, for flows, depending on if there may be chemicals or other things within the structure that could cause problems downstream. Those are kind of the main risks. And until it’s fixed, we can’t put fish in this facility, because there’s always the threat that the culvert itself could move downstream. It could have significant impacts on the lungs of fish, of their gills. It could burn them, it could burn their skin, it could delay or inhibit their ability to go through the smelting process which is what they need to do in order to get into the saltwater.

Sam Davis, Tulalip Tribes COO

We had a culvert fail. That happened around 3:00 p.m. or 4:00 p.m. on Friday and we responded through most of the night. We had our emergency management there, Snohomish County emergency management there, so we had the all the response teams ready to go. 

It had a very big impact on Battle Creek and flooded out our chum hatchery. We do have a major chum hatchery downstream, so our gauges that are in Battle Creek went off the chart. We had four to six feet of excess water above where it normally is, so that was really where our strategy was, to look at our areas downstream.

As a Tulalip member and a lifelong citizen up of Tulalip, it’s been disturbing to look in the news media and have these people pointing their fingers at Tulalip like we’re somehow to blame for their lack of maintenance on their asset and their inventory in the road. 

We would like to be good neighbors, but when somebody is bad mouthing us that much in the in the media, in the press, it hurts a little bit, and it makes us a little angry. It’s pretty simple – this is the private road owned by an HOA. It’s laid out in a legally binding document. And now that they don’t have anywhere to go, they want to point fingers at us, and that’s the wrong thing to do.

By Kalvin Valdillez, Tulalip News

Long strands of intricately woven wool sway vertically at the bottom of a traditional Coast Salish skirt. Across the top is a horizontal pattern that creates the skirt’s waistband, which often features Salish designs or accessories such as shells and buttons.

The skirts were a necessity pre-colonization and are now often overlooked by the general public, thanks to some of our other masterful creations such as blankets, shawls and cedar weavings. However, the Coast Salish skirt played an intricate role in the lifeways of our women ancestors. For the skirts provided warmth throughout the cold fall and winter months, and also served as ceremonial attire during traditional gatherings. 

Native America is currently experiencing a powerful and important ribbon skirt resurgence. Locally, more and more women from coastal tribes are contributing to what could be the start of a new revitalization movement by wearing wool skirts to ceremonies and as a part of their OOTDs (outfit of the day). These ladies also often alternate between ribbon and wool skirts, to show their continued support of the ribbon skirt initiative. 

Although new to the game, Tulalip tribal member Krislyn Parks has found a passion in creating traditional Coast Salish skirts. Her handmade textiles with exquisite color schemes are bringing more attention to a practice that was nearly lost during the assimilation era, while also putting a her own spin on it.

After coming across her beautiful work, on her Instagram business account, Tulalip News reached out to Krislyn to chat about her newfound passion, it’s history, and what she hopes to accomplish through her handwoven skirts. 

Tulalip News: Why don’t we start by learning a little bit about you?

My name is Krislyn Parks. I am 20 years old. I’m Kristie Fryberg and Jared Parks’ kid. My grandparents are Karen Fryberg and Cyrus Fryberg Sr., and Beatrice Forman and Leslie Parks. I’m proud to be Tulalip because it roots me down here from generation to generation. I have family ties here and I think it’s important to learn about my people and who I am. And be proud of who I am – express my culture and show everybody what it means to be Tulalip and who we are today. 

What are some of the cultural practices that you take part in?

As a kid, I always took part in canoe journeys and sweat lodge, my dad’s side of the family always participated in that. And as I’ve gotten older, I was taught how to bead by my auntie Winona Shopbell and uncle Bubba Fryberg. My grandma Karen taught me how to sew at a young age so I could make my regalia. And I picked up weaving when I joined the Lushootseed department. Michelle Myles sat down with me a couple of days and just weaved with me, showed me how to do it and got me interested in it. 

That’s awesome! Can you talk to us about the wool skirt and it’s history?

The wool skirts were something that we would wear during the cold time. Just to keep us warm, our women would be weaving all the time, that was one of our jobs. I’ve weaved cedar before, but weaving with fabric was new and really interesting. And so was learning about the woolly dog.

The story about woolly dogs is fascinating. Can you tell our readers more about the woolly dogs?

Our people used to have our own island that we used to take care of. Our ancestors, the women of the families, would go out onto the islands and take care of our woolly dogs. They would process their wool into the yarn used for skirts. 

That shows how strong our ancestors were. To me, it’s always about recognizing how much they put into their work and how much love they put into it. They didn’t get to go to the store and buy yarn. They had to breed that type of dog, take care of them, and then they would shave the wool off the dogs every season. They would then pull it, spindle it in a whorl, and turn it into its own yarn. 

Now that woolly dogs are extinct, what type of wool do you use in your work?

I use alpaca wool instead of woolly dog because – well, because we can’t get any of that anymore. We can never get that type of wool back, but we can keep preserving the tradition in different ways by showing and telling people about that kind of wool compared to the kind of wool we are using today. 

You mentioned that you picked up the practice from Michelle Myles, can you expound on the beginning of your weaving journey?

When I started, I learned everything at the Lushootseed department. We had looms that were donated to us that were kind of old and broken down. But, we decided to work with them. And really, we just picked it up while preparing for language camp, to teach the kids about weaving and how to do it. 

In our department we always say that we can’t just teach the kids and not practice the work ourselves. I teach weaving in the winter because that’s when our ancestors would weave at Tulalip. And my first time teaching that weaving unit, it was hard to connect with the kids. Learning how to weave this summer will make that weaving unit a lot easier. Now I’ll be able to bring in the loom and show the kids how to warp up their own weavings and make skirts for the classes, which I’m really excited to show the kids this year. 

Now that you’ve learned how to weave wool, can you explain your process of creating a skirt?

Weaving wool skirts is really calming for me. I typically do it at home now, I have my own little weaving station setup in my room. Once you have your wool, you’re going to setup your loom and it’s going to need to have two bars on it. And then you’re just going to start warping the wool, just wrapping it around the loom. For an adult sized skirt, I would wrap it around 200 times, warping it up on the loom so it looks like a flat map. And then, I would take individual sections by two and just weave. Then I’ll twist through every two pieces and that’ll will be like me creating the design. It’s definitely all about the twining.

We heard that you paid homage to Barbie through your skirt designs. Let’s hear the deets!

We did! During the Barbie movie release, Marysa Sylvester did an Indigenous Barbie shirt and I bought it. So, I was like I need to make a skirt! Me and my coworker both made Barbie-themed pink and purple skirts and we raffled them off as a part of a Barbie raffle. It was so much fun. 

When I was growing up, there were Indigenous Barbies that Mattel put out and they were in powwow regalia. So, we were talking about making dolls with some wool skirts for our classes because it would be nice to show the kids our representation. To show not only what a Native American Barbie looks like, but what a sduhubš, Snohomish Tulalip, Barbie would look like. 

Since you started this new endeavor and you now have skirts available for purchase, have you seen any of your skirts in the wild or during a ceremony?

I’ve had a few so far. I made a skirt for myself and I ended up letting a friend have it, and she wore it to a jam that was happening that night. It was also really awesome to see a couple little girls and my old coworker walking around in my skirts and dancing in my skirts, when I know that they would’ve otherwise worn ribbon skirts. I’m glad that they’re culturally getting down, and are enjoying it and representing it with pride. I think that’s such a beautiful thing.

You are not only learning about wool weaving and how to do it, but you’re also passing down that knowledge to the next generation. What does it mean to you to carry on this tradition?

For me that means being open to share with anybody who is wanting to learn. Since I’ve learned and picked this up, I’ve had many of my own family members asking me to to host a class and teach them how to do this. I think that really shows how open our tribe is to learning things, we just don’t always have access to it. I think by me doing this, it’s granting more opportunities for other people to feel comfortable expressing their culture. 

As you continue to practice this tradition, what do you hope to see in the future for your skirts?

I hope to see other kids find this way of life and that they show me how they practice it. This is something that our people dedicated their lives to, and there’s reason for that. It’s always going to be my main goal to see somebody I taught speaking the language and practicing all the arts our people did. 

Where can people find your work and purchase your weavings?

On my Instagram account, @krislyns.kreations, or on Facebook under Krislyn Jo. Those would be the best ways to reach me. I know that every Native got some type of social media, so that’s the way for right now. 

By Kalvin Valdillez, Tulalip News 

Kaya, an elder Salish woman with a basket full of clams, has welcomed thousands of people to the Hibulb Cultural Center since the museum first opened its doors in 2011. As a twelve-foot cedar carving known as a welcome pole, Kaya serves as each visitor’s first introduction to a beautiful experience of Tulalip’s culture, history, traditions, and artwork.

Since its establishment, the cultural center has imparted a vast amount knowledge about the Tribe’s ancestral traditions and teachings to the wider community. While providing their guests with interactive exhibits, the museum shares the Tulalip way of life, from present day all the way back to pre-colonial times, through an astounding display of visuals including artwork, photos, documents, and artifacts. 

In addition to their exhibits, there is a gathering space that resembles a cedar longhouse, as well as a wall dedicated to all of the Tribe’s military veterans. The cultural center also has three dedicated classrooms where cultural workshops take place throughout each month. And they have an impressive gift shop that often features the works of Tribal artists. 

“Over the past 13 years, we have welcomed more than 120,000 guests; 150,000 if you were to include special events,” said Hibulb Cultural Center Manager, Mytyl Hernandez. “That’s 120,000 opportunities to educate people on our culture, our true history, and how much Tulalip does for our outside community. We have had more than 1,500 events here, that includes workshops, lectures, films, private events. 1,500 opportunities for us to invite in our own community and outside communities to learn a little bit more about our culture, our history and about us.”

Now an award winning museum, and a top field trip destination for nearby schools, the Hibulb Cultural Center has provided insight and a tribal perspective on issues such as colonialism and assimilation while taking time to celebrate the teachings, values, beliefs, stories, and lifeways of the Tulalip people. 

Because the cultural center has grown in popularity and offers new exhibits and workshops on a regular basis, the Tulalip Foundation organized a silent auction and salmon bake to raise funds for the museum’s exhibits, events, and workshops back in 2017. 

The Tulalip Foundation is a non-profit organization that supports tribal programs and projects based on five support areas – culture and natural resources, education and workforce, law and justice, community and development, and health and social. The Foundation has made a positive impact on the tribal community and has become well-known throughout the region. Many local companies and nationwide corporations have donated thousands of dollars for the betterment of both Tulalip’s governmental programs as well as community-led and focused projects. 

The inaugural salmon bake brought in approximately $25,000 from the silent auction and a number of sponsors. Since then, the Salmon Bake has continued to grow and has become an event that many look forward to each summer.  Funds from previous Salmon Bake benefits went toward fan favorite exhibits such as Interwoven History: Coast Salish Wool, Vibrant Beauty: Colors of our Collection, and The Power of Words: A History of Tulalip Literacy, as well as a number of events and workshops including the museum’s annual film festival. Although it’s been seven years since the first event, the Foundation hosted its 5^th Annual Salmon Bake this year, after two events were canceled due to the pandemic. 

“For all your loving energy and support for the Tulalip community, we raise our hands to you,” said Tulalip Foundation board member Rochelle Lubbers at this year’s salmon bake. “We’re able to celebrate and share our living culture throughout all of our business days. We are not a people of the past. We are here, we are present, and we are thriving.”

The 2023 Salmon Bake Fundraiser happened on the evening of August 19, and over a hundred of people were in attendance and dressed to the nines. The event was held outdoors, behind the cultural center’s classrooms, where tables with formal settings and a stage were set. About halfway between the stage and the last line of dinner tables, three tribal members were busy behind a smoke screen of traditional deliciousness as the smell of cooking salmon emanated from a rectangle fire pit. As always, the salmon was prepared in real time for all to see by Lance and Tammy Taylor and their grandson Jared, who demonstrated not only the art of a traditional salmon bake, but also the act of passing down ancestral teachings to the next generation. 

Showcased in the middle classroom of the museum, were rows of artwork donated by over 20 Tulalip artists. Next to each donation was a sheet of paper which detailed information about the art pieces and their creators. At the bottom of each paper were several blank lines where the attendees could place their bids. Included in the vast array of traditional artwork were weavings, paintings, carvings, beadwork, paddles, ribbon skirts, a hand drum, and a flute.

Once the silent auction placed a last call for bids, the guests took their seats at their respective tables. The event began with an opening prayer and the presentation of colors by the Tulalip Honor Guard. Attendees were entranced when Flutist Paul Nyenhuis played a welcome song to kick off the entertainment for the evening. While the sponsors and silent auction bidders enjoyed their fresh king salmon dinners, the youth of the Red Eagle Soaring collective performed a read-through of a play written by one of their young and talented members. It was an emotional and relatable story of aging told from both the youth and elder standpoints of the same few characters. 

To close out the salmon bake, Mytyl thanked all of the sponsors. And with the help of her teenage daughters, who were babies when the museum first opened, she blanketed each sponsor in attendance. The blankets featured orcas pulling cedar canoes through the Salish Sea and were designed by Tulalip artist James Madison for the summertime tribal canoe journey. 

“Thank you for supporting the Hibulb Cultural Center,” Mytyl expressed. “We always have an ask to keep funding our programs, curriculum, efforts, workshops, events, and our new exhibit that will open at the end of October. Our goal for the exhibit, just like it is throughout our museum and in everything that we do, is to make culture accessible to our community.”

Executive Director of the Tulalip Foundation, Nicole Sieminski, officially announced that a grand total of $51,000 was raised at this year’s silent auction and salmon bake. That is double the amount raised at the inaugural event, which speaks volumes to how the cultural center has grown over the years and its significance to the community. 

The following statement was included in this year’s program, “The Tulalip Foundation is proud to host this event for the benefit of the Hibulb Cultural Center as it continues to revive, restore, protect, interpret, collect, and enhance the history, traditional cultural values, and spiritual beliefs of the Tulalip Tribes.”

The Hibulb Cultural Center is currently gearing up to launch a new exhibit that focuses on the traditional languages of the Coast Salish people. The exhibit is slated to open on October 28, so be sure to follow their Facebook page for any updates, as well as details for upcoming events.