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Yakama Nation Strikes Historic Agreement With DOJ, FBI To Settle Litigation Over 2011 Reservation Raid

FBI Agrees To Communicate With Yakama Police Before Entering Yakama Indian Country

AUGUST 26, 2013 – Toppenish, WA – The Confederated Tribes and Bands of the Yakama Nation have reached an unprecedented, out-of-court settlement with the United States Department of Justice (DOJ), principally the Federal Bureau of Investigation (FBI).

The settlement fully and finally resolves Yakama’s lawsuit against the FBI and several of its sister law enforcement agencies, as well as various county and municipal police agencies from Washington State, Mississippi and Virginia. That suit arose from a federal task force raid of Yakama Reservation trust lands that commenced at dawn on February 16, 2011. Upon word of the settlement on August 15, 2013, U.S. District Court Judge Rosanna Peterson closed the case.

“Today is historic. The United States has agreed to honor the law enforcement protocols set forth in the Yakama Treaty of 1855. That is unprecedented.” said Yakama Nation Tribal Council Chairman and former police chief Harry Smiskin. “From today forward the FBI will communicate with Tribal Police before they enter Yakama Indian Country. I am confident that the resulting cooperation between federal and tribal cops will greatly improve public safety throughout our territories.”

Through Article II of the Yakama Treaty of 1855, the Yakama Reservation was set apart for the exclusive use and benefit of the Yakama Nation. To that end, the Yakama Treaty makes clear that no “white man” shall be permitted to reside upon Yakama Indian Country without permission from the Yakama Nation. Federal Treaty negotiators explained to the Yakama that Article II meant that no one – not even United States agents, with the lone exception of today’s Bureau of Indian Affairs agents – would be permitted to step onto Yakama Reservation lands without the Yakamas’ consent.

Also, in Article VIII of the Yakama Treaty, the United States and Yakama Nation set forth a process for delivering Yakama criminals or suspects who are in Yakama Indian Country to federal authorities. Federal Treaty negotiators explained to the Yakama that Article VIII meant there would be a consultation process between the Head Chief or all of the Yakama Chiefs, and the United States, relative to any Yakama alleged to have committed a wrong, before they might be delivered up to federal authorities.

The settlement agreement between Yakama and DOJ is called, “Recitals of Joint Law Enforcement Goals.” It recites that:

• “The Parties have a common interest in preventing violence, fighting crime in, and ensuring the safety and security of Yakama Indian Country…”

• “The United States embraces the federal government’s special trust responsibility to and relationship with the Yakama Nation, consistent with the Treaty of 1855, federal law, Executive Orders, and judicial decisions.”

• “The United States acknowledges that the Yakama Nation has no interest in promoting, condoning, or protecting criminal activities by its members; as such, the Yakama Nation will not intentionally harbor fugitives and desires to partner with the United States in law enforcement matters.”

• “The United States recognizes that maintaining a close and cooperative relationship with the Yakama Nation is essential to preventing and combating crime and assisting crime victims.”

• “The United States recognizes that in an age of increasingly complex criminal and national security threats, the common interests of the Yakama Nation and the federal government are best served by appropriate coordination, communication and information-sharing between the Parties.”

• “The Parties agree that it is in the best interests of both governments to identify practical ways to coordinate and communicate effectively with respect to law enforcement matters.”

• “Both Parties commit to acting in good faith to advance and act consistently with these goals.”

The operative provision of agreement provides:

In keeping with its law enforcement duties, DOJ law enforcement remains committed to communicating with Yakama Tribal Police concerning its law enforcement activities in Yakama Indian Country, as operational integrity concerns, including officer and public safety, permit, and will communicate with tribal police at the earliest prudent and practicable opportunity about enforcement operations undertaken in Yakama Indian Country (emphasis added).

In March 2011, the Yakama Nation sued federal law enforcement agencies and several local governments for violating these federal Treaty provisions when raiding a Yakama member-owned business on Yakama trust lands without providing any advance notice to Yakama authorities, and in turn barring Yakama Nation cops who arrived at the scene of the raid to help keep the peace.

Since the summer of 2012, the parties engaged in settlement discussions and negotiations. In June 2013, Yakama reached out-of court settlements with Yakima County, Benton County, and the local governments from Virginia and Mississippi (Yakima Herald Republic).

Tribal Journeys: Canoe Trips to Our Native Past, and Future

Gyasi Ross, Indian Country Today Media Network

Television, Edward Curtis photographs and romance novel covers have collectively painted the accepted images of Native people.

As a result of these images, a lot of peoples’ image of a Native person is that of a person who rides horses, comes from one of the Dakotas or Montana, and dances with wolves at pow-wows. Heck, even many Native people have the Dances With Wolves image embedded in our own heads (thus why the Hollywood Indian-complex consists of guys walking around LA and Santa Fe with their hair flying about, John Redcorn-style, because presumably that’s what casting agents/hippie chicks are looking for. NOTE: Skins on the Plains do not wear their hair like that!! It’s too damn windy!), and so the default “Native” image is that of a pow-wow dancer, Plains Indian-style.

I grew up at pow-wows; they are beautiful, important and fun (oh the stories I could tell!).

Yet, if you don’t have that look or participate in those pow-wows, folks question your credibility as a Native person. And pow-wow dancing/Plains-style phenotype is definitely a very valid expression of pan-Native culture (I submit that almost every Skin who was raised in a Native family has been to a pow-wow at some point!), yet it is not the only expression of pan-Native culture.

Random White Guy At Pow-wow to His Wife: “Gee honey, that doesn’t look like any Indian I’ve ever seen.”

Random White Guy’s Wife: *thinking* Yes, you’re right. Because if he looked like any of the ones that I’ve seen on my romance novels, he would be big and brown and muscular and on a big ol’ horse…and he’d pull me away and hold me captive! “No, he doesn’t honey.”

One such pan-Native event that has been growing in popularity and is redefining what it means to be, look, and celebrate being Native is something called “Tribal Journeys” on the Pacific Northwest Coast. Like pow-wows, Tribal Journeys blends many Northwest coastal, New Zealand, Canadian and Alaska Native tribes, tribal practices, songs, dances and foods into a pretty amazing stew and makes something beautiful out of it. The Journey began in 1989 as equal parts political protest, but also an attempt to recapture parts of the Coastal Native way of life that have been overlooked and/or forgotten for a long time. Also, like pow-wows, Tribal Journeys had very modest beginnings, and has steadily gotten bigger and more structured every single year; the host Tribe incurs a lot of expense putting this huge event together that attracts over 15,000 people a day to the host community. Whereas the original “Paddle to Seattle” had 18 canoes, now there are over 100 canoes that make the trek.

It’s grown. And is growing.

Like most truly unique events, words don’t do Tribal Journeys justice. Yet, here’s the basic idea behind it: Tribal Journeys retraces the paths, practices, and protocols of those that went before us, seeing through the eyes of our ancestors. As Chief Si’ahl (commonly referred to as “Seattle”) said, “Our religion is the traditions of our ancestors.” This happens by individual families canoeing from one Native homeland to the next, asking permission to enter those homelands. Historically, it was very important to ask permission and to state whether you were friend or foe—if not, there could be very serious consequences. There are many canoe families on Tribal Journeys—this is historically correct since one tribe could have many different canoe families, since many Native communities were not simply one community. Instead, most “tribes” had many villages and smaller sub-groups that usually spoke a common language.

There are many stops during this Journey. The travelling time of the journey is anywhere from a week to two-and-a-half weeks. Every single tribal homeland you pass, you ask permission and come ashore. Once ashore, that particular Native community takes care of you, feeds you and gives you someplace to sleep (camping style!!). That night, there’s an exchange of songs, dances and stories in a time called “protocol.” Of course, this isn’t the traditional name for this time or practice, yet this English name is appropriate because it implies a time of order, to pay attention and give thanks. While the Tribal Journeys itself was created in 1989, the protocol portion of the event is a variation of the ancient coastal tradition of potlatching.

There is a goal, a final destination. Ultimately, all the canoe families will gather at a place (the host Tribe) where a whole bunch of Natives gather together and party (in a safe, respectful and drug and alcohol free way) for a week or so…exchange songs, dances, speeches, and generally have a good time. During the immediately past Tribal Journey, the host Tribe—the Quinault—took the Journey back to its potlatch roots and let the protocol go around the clock. Also, like the ancient potlatches, the Quinault gifted individuals with some pretty spectacular gifts—tons of stuff, but they also gave away ten hand-carved canoes, which took about 9 months to carve.

Pretty powerful stuff.

Speaking for myself, honestly after two weeks of camping, I’m pretty darn happy to get back to the conveniences of home and watch some River Monsters or Ancient Aliens. Our ancestors lived a life with a lot less distractions. Still, it’s a beautiful event…and not only because of the songs and the dances and the opportunity to see through the eyes of our ancestors. While those reasons are certainly important and are surely enough to attend Tribal Journeys all by themselves, there is more to it than that. That is, I think it’s also important for folks—non-Natives AND Natives alike—to understand that not all Natives look alike, or have the same stories or practices.

That’s only in Hollywood.

Please check out this link for information on the next Tribal Journey, the Paddle to Bella Bella (Canada): thecnsc.org/CNSC_Site/Bella_Bella.html

Photo by Miranda Belarde-Lewis

Let Freedom Ring – American Indian Drums Asked to Sound Wednesday at 3pm edt

American Indian drum groups are being encouraged to participate in "Let Freedom Ring" — American Indian drum groups are being encouraged to participate in “Let Freedom Ring”

Source: Native News Network

ATLANTA – Fifty years after to the date and time of day Dr. Martin Luther King, Jr. delivered his “I Have a Dream” speech on the steps of the Lincoln Memorial during the March on Washington, people across America are asked to ring bells and American Indian drums are asked to sound on to “let freedom ring.’

Church bells will sound across America. Hand held bells will be rung.

“I think it would be nice to have American Indian drum groups to participate to show support,”

commented Melissa Claramunt, American Indian specialist and Civil Rights specialist at Michigan Department of Civil Rights.

The Michigan Department of Civil Rights encourages you to take part in (or organize!) Let Freedom Ring! celebrations all across the state (and country) on that day – in schools, churches, mosques, universities, anywhere there’s a bell or carillon – or drum.

This is a unique opportunity to be part of history. Ring a bell on August 28 and honor Dr. King and his enduring message of freedom, justice, and equality. To learn more, visit facebook.com/midcr and www.mlkdream50.com.

(l to r) Elana Jimenez, Robert Sky-Eagle, Terra Branson, Emily White Hat, & Derrick Beetso. (not pictured: Chia Beetso, Gerald Kaquatosh, & Sandy Brewster-walker, Hugo & Nancy Trotman. Legend Trotman, Aanaya Trotman, Trinity Trotman, Kimimila Beetso, Tashina Beetso.

Yesterday, thousands were in the nation’s capital to honor the memory of Dr. King and the historic March on Washington in the “Realize the Dream” March and Rally.

Part of the thousands was a group representing the National Congress of American Indians.

“We marched on behalf of the National Congress of American Indians and along with the Leadership Conference. We marched for voting rights and to support better adoption practices for our Native kids,”

commented Derrick Beetso, a staff attorney with the National Congress of American Indians, the oldest, largest and most representative American Indian and Alaska Native organization in the country.

Study launched to examine declining salmon runs

Bill Sheets, The Herald

Millions of dollars have been spent to restore fish habitat in Western Washington.

Property owners pay taxes to local governments to control stormwater runoff.

State government and tribal fisheries have put huge investments into hatcheries.

“While all that has been going on, we’ve seen a precipitous decline in the survival rate of both hatchery fish as well as wild fish,” said Phil Anderson, director of the state Department of Fish and Wildlife.

That’s why the department, along with the Tulalip Tribes and 25 other organizations, are beginning a five-year study to determine why some species of salmon and trout are having trouble surviving their saltwater voyages.

The Salish Sea Marine Survival Project, as it’s called, is an international effort. Canadian groups are agreeing to pay half of the estimated, eventual $20 million cost of the study.

The decline has been seen in fish runs both in Washington and British Columbia.

“The fish don’t know there’s a border,” said Mike Crewson, fisheries enhancement biologist for the Tulalip Tribes.

The marine survival rate for many stocks of Chinook and coho salmon, along with steelhead, has dropped more than 90 percent over the past 30 years, according to Long Live the Kings, a Seattle-based non-profit group formed around fish preservation.

Numbers for sockeye, chum, and pink salmon have varied widely over the same time period.

For some reason, many of these anadromous fish — those that spawn in fresh water and spend most of their lives at sea — are not doing well in saltwater, particularly in the inland waters of Western Washington.

The Snohomish and Skagit river systems have been hit particularly hard, Crewson said.

While there’s a solid understanding of the factors affecting salmon survival in fresh water, according to Long Live the Kings, the issues in the marine environment are more complex.

From what is known so far, the survival problem has been traced to a combination of factors. Pollution, climate change, loss of habitat and increased consumption of salmon by seals and sea lions are all playing a part, Tulalip tribal officials have said.

Tribes and government agencies have been collecting information on their own, but it hasn’t yet been put together into context, Crewson said.

That will be one benefit of the new study — synthesizing the work done so far, he said. More research will be done as well.

The Tulalips, for example, have two smolt traps they use to catch young fish to track their progress and survival rates. The tribe already spends about $500,000 per year on fish survival programs and will increase their sampling efforts as part of this study, Crewson said.

Other studies more focused on certain areas, such as a joint effort between the Tulalips and the Nisqually tribe focusing on the Snohomish and Nisqually river systems, will be folded into the larger effort, Crewson said.

“The survival’s especially poor in Puget Sound (as opposed to the open ocean),” he said. “We’re trying to figure out what’s different in Puget Sound.”

The state recently appropriated nearly $800,000 toward the new study. The Pacific Salmon Foundation, a Canadian group, has raised $750,000 to support project activities north of the border. That group is serving as the organizer for efforts there, as is Long Live the Kings on the American side.

The Pacific Salmon Commission, a joint Canadian-American organization formed to implement treaty agreements, is putting in $175,000.

The rest of the money will be raised as the study progresses, officials said. A report and action plan is expected after five years.

U.S. proposes overhauling process for recognizing Indian tribes

By Michael Melia, Source: Associated Press; Washington Post

KENT, Conn. — His tribe once controlled huge swaths of what is now New York and Connecticut, but the shrunken reservation presided over by Alan Russell today hosts little more than four mostly dilapidated homes and a pair of rattlesnake dens.

The Schaghticoke Indian Tribe leader is hopeful that its fortunes may soon be improving. As the Interior Department overhauls its rules for recognizing American Indian tribes, a nod from the federal government appears within reach, potentially bolstering its claims to surrounding land and opening the door to a tribal-owned casino.

“It’s the future generations we’re fighting for,” Russell said.

The rules floated by the Bureau of Indian Affairs, intended to streamline the approval process, are seen by some as lowering the bar through changes such as one requiring that tribes demonstrate political continuity since 1934 and not “first contact” with European settlers. Across the country, the push is setting up battles with host communities and already recognized tribes who fear upheaval.

In Kent, a small Berkshires mountain town with one of New England’s oldest covered bridges, residents have been calling the selectman’s office with their concerns. The tribe claims land including property held by the Kent School, a boarding school, and many residents put up their own money a decade ago to fight a recognition bid by another faction of the Schaghticokes.

Members of the stae’s congressional delegation also have been in touch with the first selectman, Bruce Adams, who said he fears court battles over land claims and the possibility that the tribe would open its own businesses as a sovereign nation within town boundaries.

“Everybody is on board that we have to do what we can to prevent this from happening,” he said.

The new rules were proposed in June by the Bureau of Indian Affairs, which invited public comment at hearings over the summer in Oregon, California, Michigan, Maine and Louisiana. The Obama administration intends to improve a recognition process that has been criticized as slow, inconsistent and overly susceptible to political influence.

Federal recognition, which has been granted to 566 American tribes, is coveted because it brings increased health and education benefits to tribal members in addition to land protections and opportunities for commercial development.

Tribes have been pushing for years for Congress or the Interior Department to revise the process.

“I am glad that the Department is proposing to keep its promise to fix a system that has been broken for years, leaving behind generations of abuse, waste, and broken dreams,” wrote Cedric Cromwell, chairman of the Mashpee Wampanoag Tribe in Massachusetts, which was recognized in 2007.

The new rules would create tensions for host communities and some recognized tribes, according to Richard Monette, a law professor and expert on American Indian tribes at the University of Wisconsin. Tribes along the Columbia River in Washington state, for instance, will be wary of a new tribe at the river’s mouth gaining recognition and cutting into their take of salmon. Tribes elsewhere fear encroachment on casino gaming markets.

“This is a big issue throughout the whole country,” Monette said.

The salmon-harvesting Muckleshoot Indian Tribe in Washington state argues that the new rules seem to lower the threshold for recognition. Tribal Chairman Virginia Cross wrote to the Interior Department that the changes, if approved, would lead to acknowledgment of groups of descendants who “have neither a history of self-government, nor a clear sense of identity.”

In Connecticut, Sen. Richard Blumenthal (D) said the state’s congressional delegation is united against changes that he said would have far-reaching ramifications for several towns and the entire state.

“Our hope is we can dissuade officials from proceeding with a regulatory step that would be very misguided, because it would essentially eviscerate and eliminate key criteria,” Blumenthal said.

Supporters of the rule change say it helps to remove unfair burdens. Judith Shapiro, an attorney who has worked with several tribes on recognition bids, said some have lost out because records were lost or burned over hundreds of years.

The Schaghticoke reservation dates to the mid-1700s, but it has been carved up to a tenth of its original size. As recently as 1960, Russell said, the town fire department would come out to burn down homes on the reservation when tribal members died to prevent others from occupying them.

When Russell’s house burned down in 1998, however, the townspeople from across the Housatonic River helped him to rebuild. Russell, who grew up hunting and fishing on the reservation, said that if the tribe wins recognition, it can work something out with the town on the land claims.

“That’s what I want them to understand,” he said. “We’re not the enemy.”

— Associated Press

ObamaCare mandate skips over Native Americans

By William La Jeunesse, Fox News

Despite claims that the federal health care overhaul needs the so-called individual mandate in order to require everyone to buy health insurance and keep the system stable, it turns out many have been granted an exemption from that requirement.

Those who will not have to comply with the mandate to buy insurance include some religious groups, and inmates, as well as victims of domestic violence and natural disasters. But the largest group of Americans exempt from the individual mandate is Native Americans, whose unique treatment under the law is raising more questions about the basic fairness of the legislation.

The reason behind the exemptions stems from the fact that the federal government, through treaty obligations, has assumed a responsibility for Native Americans.

“This is part of the federal government’s trust responsibility to the American Indians — to provide health, education and housing,” said health care consultant David Tonemah.

Consequently, Native Americans already receive free health care through the $4 billion-a-year taxpayer-funded Indian Health Service, which operates hundreds of hospitals and clinics around the country. Because they already have health care, the new law does not require them to make any additional effort to sign up for a new plan.

Yet Native Americans will also be offered subsidies to buy private insurance through the ObamaCare insurance exchanges.

To some, that sounds like double-dipping.

“There is no particular reason why they should be in the exempt category,” said Ed Haislmaier, a health care analyst with the conservative Heritage Foundation. “There is an argument (taxpayers) are paying twice. All these things wind up raising questions of fairness, and that is a big part of why this law remains unpopular.”

Under ObamaCare, individuals earning less than $47,100 and families of four earning less than $94,200 are eligible for subsides. According to the 2010 census, the poverty rate among Native Americans and Alaska Natives is double the national average, with a median household income of just $35.062. About 30 percent lacked health insurance, also double the national rate.

Proposed subsidies for individuals range from $630 to $4,480 a year, depending on income, according to federal estimates. For families, the subsidies will range from $3,550 to $11,430 a year.

Gila River Tribal Councilwoman Cynthia Antone said many tribal members are confused. Outreach to Native Americans will have to be convincing to overcome their distrust of the federal government.

“They have the option not to sign up for insurance and we do have some members who won’t sign up because we have the hospital across the street,” said Antone. “But we encourage our members to do it because, like I said before, it’s a safety net.”

Native Americans are also exempt from financial penalties for not having insurance. The Congressional Budget Office expects 6 million Americans, mostly young adults, will pay the penalty, which ranges from $95 for an individual to almost $300 for a family beginning in January.

“Anytime you are going to say to people ‘go out and buy this’ you are going to have people say, ‘I don’t use insurance, I don’t believe in it, I can’t afford it,'” said Haislmaier. “When Congress gives in to those objections, you are just going to get more people who want a break. It does create an unfair situation in the end.”

Rosebud Sioux Tribe Unveils New Resources in the Fight Against Diabetes

Wellness Center and Mobile Medical Unit Boost Education and Screening Efforts through Partnership with Novo Nordisk

Novo Nordisk, Aug 23, 2013

ROSEBUD, SD, August 23, 2013 – Addressing one of the biggest health problems facing Native American communities everywhere, the Rosebud Sioux Tribe today unveiled a new, state-of-the-art wellness center and a first-of-its kind mobile diabetes medical unit. These resources will allow the Rosebud Sioux Tribe Diabetes Prevention Program (RSTDPP) to improve screening and intervention in children, as well as promote healthy lifestyles for people of all ages on the reservation. The center and mobile unit were made possible through funding from global healthcare company Novo Nordisk as part of its Native American Health Initiative.

“Diabetes is a serious problem for my tribe, but we know we can turn it around,” said RSTDPP Director Connie Brushbreaker. “Education and screening can help raise awareness about diabetes. The wellness center and mobile unit are smart ways to help us reach more people on our reservation and provide valuable disease education.”

Overall, American Indian and Alaska Native adults are more than twice as likely to have diagnosed diabetes compared with non-Hispanic whites.[1] In some American Indian/Alaska Native communities, diabetes prevalence among adults is as high as 60%.[2]

The new wellness center will house exercise facilities, diabetes education and nutrition training space, and exam rooms. The facility will also provide secure storage for the mobile medical unit, which can travel to the remote corners of the reservation to promote diabetes education, screening and prevention to residents that have limited access to care.

The enhanced diabetes prevention and screening efforts were recommended as part of a thorough, four-month assessment of the diabetes care and educational programs currently available to residents of Rosebud by the internationally-recognized Park Nicollet International Diabetes Center, a nonprofit diabetes care, education, and clinical research facility based in Minneapolis, Minnesota.

“This program has several important components to addressing diabetes in Indian country,” said Donald K. Warne, MD, MPH, professor at North Dakota State University and advisor to the project. “One of the most important issues is making an early diagnosis before complications start to occur. Too often, once a diagnosis is made there are barriers to accessing medical care, so bringing professional medical services to people through a mobile unit is both innovative and essential to improving quality of care.”

The initial investment of $3 million from Novo Nordisk also enables the formation of a diabetes education program for healthcare professionals and patients, the implementation of a community awareness initiative for diabetes prevention, and the creation of scholarships through the support of the American Association of Diabetes Educators that will allow tribe members to be trained as certified diabetes educators.

Curt Oltmans, corporate vice president and general counsel at Novo Nordisk, grew up near the Rosebud Reservation and witnessed the disparities in care facing the Native American population first-hand. He is leading Novo Nordisk’s Native American Health Initiative.

“For more than three years Novo Nordisk has engaged with the Rosebud Sioux Tribe to design this initiative,” Oltmans said. “As a leader in diabetes, we believe that diabetes education and prevention are essential. Our Diabetes Educators have trained the community’s health representatives and members of the Diabetes Prevention Program. It has been a privilege for our employees to learn about the tribe’s traditions and culture. We are committed to the program and we want it to become a model for others.”

For the latest on the RSTDPP, visit www.rstdpp.org.

About Rosebud Sioux Tribe

The Rosebud Sioux Tribe, a branch of the Lakota people, is located on the Rosebud Indian Reservation in south central South Dakota. The federally recognized Indian tribe has more than 31,000 enrolled members and over 11,300 individuals currently residing on the reservation and its lands. The reservation has a total area of 1,442 square miles, while the total land area and trust lands of the reservation cover 5,961 square miles. The reservation includes all of Todd County, S.D. and extensive lands in four adjacent counties. The tribal headquarters is in Rosebud, S.D. For more information, visit www.rosebudsiouxtribe-nsn.gov.

[1] Source: American Diabetes Association, Native American Complications (http://www.diabetes.org/living-with-diabetes/complications/native-americans.html)

[2] Source: Special Diabetes Program for Indians Overview, May 2012 (http://www.ihs.gov/MedicalPrograms/Diabetes/HomeDocs/Resources/FactSheets/2012/Fact_Sheet_SDPI_508c.pdf)

– See more at: http://www.noodls.com/view/559834ED9E32BB3F409145101A8FDB17D6EB63FD#sthash.6L0U3kz4.dpuf

Genetically Pure Bison Returned to Fort Belknap After a Century Away

Rion Sanders/Great Falls TribuneThirty-four genetically pure bison were released onto a 1,000-acre pasture on the Fort Belknap Reservation on Thursday, August 22. — Rion Sanders/Great Falls Tribune
Thirty-four genetically pure bison were released onto a 1,000-acre pasture on the Fort Belknap Reservation on Thursday, August 22.

Source: Indian Country Today Media Network

Onlookers hooted, hollered and cheered as bison were coaxed off the trailer and went racing off onto the plain of the Fort Belknap Reservation in Montana. On Thursday, 34 genetically pure animals were set loose. It marks the first time in a century the animals have roamed the area.

“It’s a great day for Indians and Indian country,” Mark Azure, who heads the tribe’s bison program, told the Great Falls Tribune moments after the final two big bulls rumbled out of a trailer and trotted away onto the prairie. The bulls were kept in a trailer separate from the others.

The animals had traveled the 190 miles from the Fort Peck Indian Reservation where Fish, Wildlife and Parks had put 70 of them last year from Yellowstone National Park. Fort Peck already had a herd of some 200 animals, but the Yellowstone bison are the only remaining genetically pure and free ranging wild bison in the United States, the same animals that covered the western plains 200 years ago and numbered in the millions.

The intention was to move half of the Yellowstone bison to Fort Belknap, but the move was stalled by legal actions. Until the Montana Supreme Court finally ruled that it was legal earlier this summer, paving the way for the bison’s return.

“The fact that we’re assisting in preserving the genetically pure buffalo out of Yellowstone is significant—the fact that we’re ensuring the long-term survival of the species,” Mike Fox, tribal councilman, said in a Great Falls Tribune video report about the bison release. “But, on the cultural side… they took care of us and now it’s time for us to take care of them.”

The bison were released into a 1,000-acre pasture with an 8-foot fence, reported the Tribune, and just one of the animals was not released due to an injury.

Before being released all the animals were tested and found to be disease-free.

Fox told the Tribune that Fort Belknap will manage a herd and use it as seed stock for other places looking to reintroduce bison.

The release meant a lot to those gathered to watch. There was a pipe ceremony to welcome the bison back.

Fox told the Tribune the last few bison disappeared from Fort Belknap around 1910. “It’s a homecoming for the animals.”

Can’t Bead the Real Thing: Fakes, Frauds and What You Can Do About It

source: DHGate.comAnyone can buy seed beads like these -- but not just anyone can be a Native craftsperson. — source: DHGate.com
Anyone can buy seed beads like these — but not just anyone can be a Native craftsperson.

AJ Earl, ICTMN

Whether you’re Assiniboine, Nʉmʉnʉ, Skokomish or otherwise, you’ve probably got some beadwork somewhere. It might be a gift for your family, for friends or maybe a co-worker who’s done an exceptional thing for you. It’s important and it’s a heartfelt thing, but where did it come from? Is it handmade or is it fake? If it’s fake, could you tell?

Although we sometimes take for granted our talented craftspeople, it’s important to know that there are threats to their very livelihoods. Much of the problem stems from fakes. The market for various Native arts has been flooded for years with fakes and knock-offs, and bead-work is no different. For the last few decades the craftspeople who make a living off of bead-work have had to contend with competition from non-natives and from overseas. Spotting these fakes and knowing why it’s important to call them out is only part of the solution. Knowing what to do and then acting is key.

Even if you buy from a pow wow, it’s not always guaranteed that the bead-work you get will be authentic. No matter how observant you are, if you roll it over in your hands, look it up and down, it’s sometimes hard to tell what exactly you’re buying. Many fakes simply look convincing. AAA Native Arts, a website devoted to selling native arts, says that bead-work is often imported from China and Taiwan. Still other problems exist with non-Natives selling imitations or art “inspired by” Native crafts, often times unlabeled as such. This can be a problem for the broader Native community.

A quick search online for “imitation native american bead-work” brings up 14,300,000 results on Google.com, and similar numbers on other search engines. Searching for “imitation native american headdress” gets 10.3 million results. A look for “native american costume” nets almost 4.4 million results. Almost none of the pieces look quite as good as something you’d get from a cousin or from one of our skilled elders, it’s missing something vital.

One of the most important aspects of Native bead-work, one thing that fakes lack, is its deep cultural value. Many of us can identify a friend or family member who beads. One such person is Cynthia Parrott from Washington State. A junior at the Tacoma campus of the University of Washington, Cynthia has been working with beads for years. She started working with beads in 5th grade after watching her mother for years, saying “ it was either this or weaving.” It’s a family matter as much as it is a personal one.

Parrott also brings up a second important aspect of bead-working: sustaining their families and themselves. “In college we all need extra money, so my bead-work is the way I make extra money,” says Parrott, “it’s my own little business”. For this reason she’s keenly aware of the fakes and fraudulent Native crafts that flood the market from time to time. “My craft is mass-produced in Guam and is brought here,” Parrott adds, “I think it is so disrespectful and there is no way we can compete with these prices.”

In order to help stem this tide the United States Congress passed the Indian Arts and Crafts Act of 1990. This act sets out to create standards for labeling and representation. It sets clear limits on who can call their art Native, how they can label it when they sell it, and who exactly is able to benefit from this protection. The reason was wholly cultural: bead-working and many other crafts can be traced back centuries, well before Columbus landed here. Beads, for example, originally started as bits of stone, shell, clay, bird bones or the leg bones of small animals. Pre-Columbian archeological sites often contain beads of all sorts. Protecting this art is vital to ensure the continuation of the multitude of Native cultures.

Of course, this act did not create a series of agents trolling pow wows and craft fairs in Brooklyn for fake Native crafts, so what do you do if you suspect what you’ve bought or what a dealer is selling is a fake? You get in contact with somebody! In order for it to be successful, it requires an attentive population calling out items they suspect of being fake or artists selling Native art that they think may not be Native. To that end, the Indian Arts and Crafts Act of 1990 needs you to be effective! The law allowed for the creation of the Indian Arts and Crafts Board. This board is tasked with oversight of enforcement and reporting and is the place you bring complaints and reports of violations. It also has brief reports, examples of violations and info brochures for you to download at its website: iacb.doi.gov.

To protect our culture we need to be aware of what we’re looking for and what to do if we find it. The problem is clear and the solution is there. Now let’s do something about it!

On voters’ plates: genetically engineered crops

JUAN MABROMATA / AFP/Getty Images, 2012Transgenic soy plants are seen in an Argentina farm field. — JUAN MABROMATA / AFP/Getty Images, 2012
Transgenic soy plants are seen in an Argentina farm field.

Washington voters will decide whether to label food that contains genetically engineered ingredients, a debate that’s roiling the food industry nationally.

By Melissa Allison, Seattle Times

Get ready for a food fight.

When Washington voters decide Initiative 522 this fall, they will do more than determine whether to label food that contains genetically engineered ingredients.

They also will take sides in a national battle that has raged for two decades about the benefits and safety of manipulating the DNA of food — something many people view suspiciously but do not really understand.

“There’s a lot of uneasiness among consumers on the topic,” said Amy Sousa, managing consultant at the consumer research firm Hartman Group in Bellevue. “They don’t like the sound of it but have a difficult time articulating exactly why.”

GMO stands for genetically modified organism. Technically, any plant or animal that has been bred for particular characteristics is genetically modified. The difference with so-called GMOs is that their DNA is directly manipulated by inserting or modifying particular genes. Some call such targeted work “genetic engineering.”

The first genetically engineered food to appear on grocery shelves was a tomato that failed because consumers didn’t buy it. By contrast, the handful of genetically engineered crops that have been widely adopted by American agriculture — corn, sugar beets, soybeans, canola — are designed to appeal to growers by withstanding certain herbicides or creating their own internal pesticides.

Many of these genetically engineered seeds are owned by chemical companies such as Monsanto and Bayer — which has fueled some people’s mistrust.

GMO advocates, however, also include powerful non-business players, such as the Gates Foundation, that say the technology can be used to enhance nutrition and other qualities desired by consumers.

To Neal Carter, founder of a British Columbia company seeking regulatory approval for genetically engineered apples that don’t brown, GMOs conceived to appeal to consumers constitute a “second wave.”

“We’re going to see the next generation of biotechnology,” he said.

What he calls his “arctic” apples are a start. Carter grows them at test sites in Washington and New York states but will not disclose specific locations for fear anti-GMO activists could disrupt the work.

“It’s a huge investment, and we can’t afford to let folks know where we’re doing this because of that kind of risk,” he said. He wants to avoid the type of GMO crop sabotage that appears to have happened this summer in Oregon, where 6,500 genetically engineered sugar beets were uprooted.

Monsanto has said it also suspects sabotage in the discovery of genetically engineered wheat in Oregon during the spring, which prompted Japan to stop buying a popular Northwest wheat for two months. GMO wheat is not approved for commercial use, and it was found miles from where the company tested genetically engineered wheat almost a decade ago.

But the real war over GMOs is happening in the political arena.

Airing the arguments

The most recent skirmish took place last year in California, where the biotech industry and others spent $44 million to fight a labeling measure similar to I-522. Labeling supporters spent about $10 million.

The measure lost, but the idea of labeling GMOs appears to be gaining traction.

Maine and Connecticut recently passed labeling laws, although they are contingent upon other states participating. The grocery chain Trader Joe’s said in December that its private-label products contain no GMOs, and Whole Foods said earlier this year that within five years it will require suppliers to label products with genetically engineered ingredients.

The Hartman Group advises clients, which regularly include major food companies such as Kraft Foods, General Mills, ConAgra Foods and Kellogg’s, to discuss the matter openly.

“Trying to suppress labeling and skirt around the issue is not a sustainable approach, especially as more and more food retailers get on board with crafting their own position,” Sousa said.

People who oppose GMOs want labeling because they say genetically engineered crops have not been studied or regulated enough to know whether they are harmful.

They also argue it would be hard to return to non-engineered crops if damage is discovered later. And they point to dozens of other countries, including Japan and those of the European Union, that ban or label genetically engineered food.

“We already have the right to know as Americans what the sugar and fat content is, whether flavors are artificial or natural, whether fish is wild or farmed, what country our fruit comes from — and we have a right to know whether our food is genetically engineered,” said Trudy Bialic, director of public affairs for PCC Natural Markets, which helped write I-522 and led signature-gathering for the measure. It garnered about 100,000 more signatures than were required.

Other authors were Washington wheat farmer Tom Stahl and lawyers from the nonprofit Center for Food Safety and a Washington, D.C., law firm that helped write the California measure.

GMO proponents say the changes made to food using genetic-engineering techniques are not that different from changes that occur when plants and animals are bred conventionally.

They also point out that every independent science group to look into the issue, including the National Academy of Sciences, has found no evidence of ill health effects. And, they add, millions of people have eaten genetically engineered food for 20 years.

“It’s fine for people from rich, well-fed nations with productive farms to decline the use of GMOs. But they should not be allowed to impose their preferences on Africa,” Bill Gates said in a 2011 speech.

Processed-food manufacturers oppose labeling because labels could hurt sales, said Dave Zepponi, president of the Northwest Food Processors Association.

Removing all genetically engineered ingredients to avoid labeling would create enormous expenses, both in tracking down GMO-free ingredients and in segregating GMO and GMO-free ingredients, he said.

“Most of our companies are or attempt to be GMO free, but the risk of having a small amount of genetically engineered material in the product is too great. They would have to put a label on it, which is probably going to hurt their sales,” Zepponi said.

Although most food in the produce section is not genetically engineered, several major U.S. crops are — along with many processed foods.

More than 90 percent of soybeans, field corn and canola grown in the United States is genetically engineered. So is more than 80 percent of the sugar beets.

Those crops are turned into dozens of ingredients — cornstarch, soy lecithin, non-cane sugar — that are in processed foods.

But that is not how the GMO industry began.

The first genetically engineered food, which appeared in supermarkets in the early ’90s, was the Flavr Savr tomato. It was designed to last longer than regular tomatoes, but it flopped in the market.

“The tomato variety they worked with wasn’t that well suited for fresh use; it was more of a processing variety,” said Carter, the orchardist developing the non-browning apple. “It was remarkably ignorant or naive, and it goes to show how technology by itself isn’t the be all, end all.”

The market has not seen more products like the Flavr Savr, with traits that appeal directly to consumers, in part because it costs so much to develop GMOs.

“It’s very hard to get a payoff,” said Daniel Charles, author of the 2001 book “Lords of the Harvest: Biotech, Big Money, and The Future of Food.”

“If you come up with, say, a soybean with maybe healthier oil content, how are you going to make money on that? You have to first convince the consumer they want to pay more for that.”

Making a better apple

While the focus has been on growers, other GMOs are in the pipeline that have functions unrelated to herbicides and pesticides.

One is a genetically engineered salmon that grows to maturity more quickly. Another is rice with higher levels of vitamin A, known as “golden rice”; it has been a project of the Gates Foundation and others for years.

Then there are Carter’s non-browning “arctic” apples from British Columbia.

He said apple consumption has been in decline for years, and one reason restaurants and industrial kitchens don’t want to use them is that they brown.

So Carter, a former agricultural engineer, set up a research facility to create apples that do not brown. His company of seven employees is awaiting regulatory approval in Canada and the U.S. for arctic apples.

Like the Flavr Savr tomato, his genetically engineered apple turns off a gene rather than inserting one. But unlike the Flavr Savr, Carter said, his apples are derived from popular varieties — Granny Smith and Golden Delicious, to start.

Carter plans to label them as arctic apples, not specifically GMO. But information about their GMO origin will be available on the company’s website and elsewhere.

“We’re pretty confident by the time it hits stores, people will know exactly what it is,” he said.

Melissa Allison: 206-464-3312 or mallison@seattletimes.com. Twitter @AllisonSeattle.

Seattle Times science reporter Sandi Doughton contributed to this report.