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Culture-filled weekend at Tulalip

by Kalvin Valdillez, Tulalip News

The Tulalip Tribes had a busy culture-filled weekend. The Annual Veteran’s Pow Wow, held at the Don Hatch Youth Center, kicked off on Friday June 3 and lasted until late Sunday June 5.

During all three days of the event the gym was over-flowing as dancers and drum circles honored the Veterans of Native America. Boye Ladd held the title of MC for the weekend, and the Arena Director was Randy Vendiola. Outside, the weather reached a high 90 degrees which allowed event-goers a chance to step out and admire the beautiful bay, skate park, new field, and of course the many art, craft, and food vendors that came for the pow wow.

On the last day of the pow wow, as the Veterans stood up for recognition, one Vet asked the gym if anybody made their way down to the Slahal Tournament that was simultaneously happening the same weekend at the Tulalip Amphitheatre. He went on to say that he had dropped by the Stick Game event and was pleasantly surprised with the large turnout.

“It’s beautiful. All these Natives living clean and sober having fun at these drug and alcohol free events, it’s beautiful. Thank you Tulalip!” The Stick Game Tournament had a $63,000 total payout, with multiple games played throughout the weekend.

Lushootseed: Preserving a legacy, teaching a new generation

by Micheal Rios, Tulalip News

The “7^th generation” principle imbedded in Native culture says that in every decision, be it personal, governmental or corporate, we must consider how it will affect our descendants seven generations into the future. Long before environmentalists got us thinking about “carbon footprints” and “sustainability”, indigenous peoples lived in balance with the world around them. But then hundreds of years of colonization happened that nearly drove our population to extinction. Yet, still we remain.

Then came the decades and decades of federal policy aimed at forced assimilation for the remaining Native population who were confined to reservations. Policy after policy required children to be removed from their homes and communities, and enrolled in boarding schools where many were punished or beaten for speaking their Native languages. As a result, generations of Native people either never learned their language or lost their fluency in it. Thus, many links to traditional culture and knowledge were broken. Still we remain.

From the ashes of the colonial fire that ravished our people, we endured even though much was lost. The language of our region, Lushootseed, once spoken by thousands of Coast Salish people in Washington State clings to life by the small number of people dedicated to preserving it. Lushootseed’s territory extends from north of present-day Mount Vernon to south of Olympia.

Recent decades have seen a cultural resurgence in Puget Sound tribal communities, including carving, weaving, canoe making, and efforts to revitalize Lushootseed. New tribal museums and long houses have been constructed, and events such as the annual Canoe Journey involve hundreds of participants and thousands of spectators.

Today, on the Tulalip reservation, few elders remain who learned Lushootseed as a first language. In fact, Lushootseed Department Manager Michelle Balagot says there may be only 30-40 tribal members who can speak Lushootseed with some degree of conversational skill. She adds that although that number is incredibly low, the department is working hard to make sure that the language survives, and the next few years will be critical if the language is to be revitalized to the point that children become and remain fluent speakers.

The biggest advancement in preserving and revitalizing Lushootseed amongst Tulalip tribal members has been building an essential staff of Lushootseed teachers whose love for their language and culture can easily permeate through the young minds and spirits of our most precious resource, our children.

This past school year the Lushootseed Department had full access to teach our ancestral language to the kindergarten classes and one 1^st grade class at Quil Ceda Tulalip Elementary School. It was the return back to a curriculum that had been paused in 2011 when the old Tulalip Elementary was closed.

“We have noticed an increase in student engagement when students have the chance to learn the language that connects them to their heritage. It certainly makes education more meaningful for our students,” says Cory Taylor, Quil Ceda Tulalip Elementary Principal. “While the Lushootseed program serves many Native students, it also benefits non-Natives, too. These students have the unique opportunity to develop skills to be culturally responsive. These skills will be beneficial throughout their lives. As students learn about other cultures and languages they are more likely to honor diversity and appreciate cultural awareness.”

Lushootseed language teachers Maria Martin and Nikki St. Onge, known respectfully as Miss Maria and Ms. Nikki to their students, were selected to initiate the language revival at the elementary. They taught three classes individually and one “immersion” class jointly, for a grand total of seven classes.

For Miss Maria and Ms. Nikki, it was an opportunity to perpetuate the many Lushootseed stories and phrases they learned as children, and build upon the legacy of those who came before them.

“My year teaching at Tulalip Quil Ceda was wonderful. I didn’t get a chance to learn Lushootseed in school after I left the Montessori, so being able to go back to the school I attended as a child and teach Lushootseed is amazing,” said Miss Maria. “This means we are growing as a language department and spreading our culture in places we weren’t able to before. Growing up I had a yearning to know and learn my culture, but it wasn’t offered in the schools. For the students that are enrolled in Tulalip or surrounding tribes, Lushootseed is their language, and my hope is they’ll be filled with the same kind of pride I have to know the words of our ancestors.”

“I really enjoyed teaching at Tulalip Quil Ceda. I am very grateful to have the opportunity to work with some of my students, since they were babies when I worked at the child care center in 2011. Then again at Montessori when I first started in the Lushootseed department in 2012, and now moving up with them to kindergarten,” marvels Ms. Nikki. “Not a lot of people get the opportunity to have this experience. It’s really rewarding to watch them grow and develop their own personalities and characteristics, and also teach them such an important part of our culture.

“Growing up at my Grandma Rachel’s house, I was exposed to Lushootseed a little bit with words or phrases like: x̌ʷubiləxʷ (be quiet), gʷəƛ̕əlad (stop it, behave), spuʔ (fart/blow wind), ʔaləxʷ k̓ʷid (what time is it?), hədʔiw (come in), č̓ut̕əp̓ (flea), sp̓əc̓ (feces), sqigʷəc (deer), yəx̌ʷəlaʔ (eagle), sqʷəbayʔ (dog), and pišpiš (cat). I was always interested in learning to speak Lushootseed, but it was never offered in school. When I saw the job advertisement within the Lushootseed Department I was excited. I have always wanted to learn Lushootseed and I love working with kids, so it was a perfect opportunity for me to grow as a person and to give back to the Tribe and community.”

Both Miss Maria and Ms. Nikki having taught Lushootseed at the Tulalip Montessori meant a strong familiarity and trust with their Tulalip students in their kindergarten classes at the elementary. All of their former students remembered them and were very excited to have them as Lushootseed teachers again. The excitement was shared by both teachers as they were able to create their own curriculum and teaching plans for students they knew very well. They knew what teaching methods would work and wouldn’t work with their students already.

Throughout the school year the students learned to play games, some of their favorites being təs-təs (matching game), ɬiʔɬdahəb (fishing), stab kʷi ʔəsx̌ʷil̕ (what’s missing?), xʷiʔ gʷadsx̌ək̓ʷud (don’t turn over), ʔuc̓əlalikʷ čəd (I win/bingo), go fish, and tic-tac-know. Students completed daily work sheets that taught them how to read and write in Lushootseed while reinforcing many of the vocabulary words they learned at Montessori and the new Early Learning Academy.

Some of their favorite songs they learned are: ʔi čəxʷ syaʔyaʔ (hello friend), kʷədačiʔb čəɬ syaʔyaʔ (ring around the rosy), huyʔ syaʔyaʔ (good bye friend), ʔə tə tib, ʔulub miʔman pišpišpiš (ten little kittens), šəqild st̕ilib (respect song), sʔacus sʔilalubid (head, shoulders), baqʷuʔ stubs (Frosty the Snowman), and waq̓waq̓ st̕ilib (frog song). The students were able to hear stories that were translated into Lushootseed and traditional stories such as “tsiʔəʔ bəšč̓ad” (Lady Louse), “tsi sxʷəyuq̓ʷ” (The Basket Lady), and “Clamming with Lizzie.” They learned to count up to 25 and were exposed to 30 and 40. They have also learned verbs, farm animals, woodland animals, body parts, clothing and so much more.

As the year progressed and the Lushootseed curriculum continued to evolve, so did the students. They developed such a good working knowledge with certain phrases and words that it became common place to hear the young students speaking Lushootseed even when Miss Maria and Ms. Nikki weren’t around.

“It’s difficult to put into words because it’s such an amazing experience to witness, this ownership of language and seeing themselves reflected in their school. It feels like this belongs to them between the drumming, the dancing and morning messages, then coming into class and starting our day with Lushootseed,” stated Mrs. Poyner, Kindergarten teacher and host to the immersion class taught by both Lushootseed teachers. “Having both Miss Maria and Ms. Nikki in the class at the same time I’ve really noticed the students are picking up the language much more quickly. They are using it in other parts of the day, like when we’re teaching math they’ll start counting in Lushootseed instead of English. When we’re doing letters of the alphabet and brainstorming words that start with a specific letter they’ll come up with Lushootseed words. When we are learning new stories with animals in it they’ll call the animals by their Lushootseed name. It’s so exciting to see them apply what they’ve learned into other pieces of their day.”

The teachers are even hearing numerous stories about their students using Lushootseed at home with their parents.

“I have heard stories of the students going home and singing the songs they learned in class and using their Lushootseed words,” says Miss Maria. “Running into parents of my students and hearing that they are reinforcing their Lushootseed at home makes my heart glow.”

Ms. Nikki echoes the sentiment, “Hearing from parents and teachers that students are reinforcing Lushootseed outside of their time spent with me in classroom is probably the most rewarding feeling. It means the students are not just learning a curriculum, they are learning a language, their language.”

Being able to demonstrate what you’ve learned is the basis of knowledge, and the young students using Lushootseed when the teachers aren’t around is proof positive the internal flame to connect with our culture and ancestors through language is being rekindled. It’s all part of an essential process to carry on our ancestors’ legacy by keeping the language alive. Because seven generations from now, we want Lushootseed to be the common language of all Tulalip people, like it was for our ancestors.

Contact Micheal Rios: trios@tulaliptribes-nsn.gov

Edmonds School District seeks Tulalip input on new Native curriculum

Edmonds School District staff meets with Tulalip tribal leadership. Photo/Kalvin Valdillez — Edmonds School District staff meets with Tulalip tribal leadership.
Photo/Kalvin Valdillez

By Kalvin Valdillez, Tulalip News

“He took my sacred place and ripped it in half! I knew it was going to happen, but it still made me sad,” stated a third grade student from Edmonds School District (ESD). The student was referring to an assignment from her teacher where she had to create a ‘Sacred Place’ with all of her favorite things, and with all her favorite people. The student drew her sacred place, which included a rare one-of-a-kind tree that grew sideways at a secluded campsite with her family and friends. As she passionately explained her assignment, it was obvious to see she was extremely excited and attached to her sacred place.

Once the student was finished with her assignment her teacher looked at her drawing, admired it and then tore it in half. “It just made me really sad and a little mad because it was mine.” This emotional scene was a video clip from a presentation to the Tulalip Board of Directors (BOD) on May 18, 2016, one of many exercises that were shown in the presentation provided by the ESD. After the video clip finished, a look around the boardroom showed how emotional the video made everybody feel, the little girl was visibly distraught. Which is when the room was informed that the teacher taped up the drawing for the student.

“That is exactly like where we are now, as sovereign nations, we are trying to tape back together our sacred place,” stated board member Bonnie Juneau. The purpose of the assignment was to show young students how it felt to have their sacred place taken from them and destroyed. With Governor Jay Inslee recently signing Senate Bill 5433 into law, making it mandatory for Washington State Schools to teach the history and governance of the 29 federally recognized tribes of Washington State, ESD is taking a step forward by implementing a curriculum that covers elementary through high school students.

Other clips showed students talking about The Boldt Decision, colonization, and religion. “The book I read stated that the Natives were converted to Christianity,” said a Fifth Grade student, “but then I read that the Natives were forced into Christianity. The first one sounds like they had a choice, the second one sounds like they didn’t have a choice at all.”

Prior to Senate Bill 5433, House Bill 1495 only encouraged schools to teach of the indigenous nations in Washington. Tulalip’s John McCoy, who wrote both Bill 5433 and HB 1495, believes Senate Bill 5433 will be a relationship-builder between different cultures, and will provide a more engaging approach to students who will potentially become our future leaders.

Since Time Immemorial: Tribal Sovereignty in Washington State, or STI for short, is the curriculum created by The Office of Superintendent of Public Instruction (OSPI). STI was pilot tested for the past five years, in fourteen different Washington State schools. Now, it is being implemented by Edmonds Office of Native Education, headed by Program Supervisor Michael Vendiola. Michael explained that STI is a free online curriculum and available to all school districts.

“I think this is great. Growing up I remember checking all of my history text books for Tulalip Tribes, and I never once found anything about our people in those books,” said Chairman Mel Sheldon. “All of it was Plains Indians, and even then, it wasn’t much. It’s heartbreaking that our youth can’t identify themselves in our schools.”

It is no secret that Indigenous Peoples are misrepresented in U.S. History and the media. On a national level, Coastal Native Americans specifically are nearly non-existent in the history courses being taught in schools. The Chairman continued, “I remember being asked, and I am sure everyone in this room at some point has been asked, if I lived in a Tee-Pee when I told somebody I was a Native American.”

Vendiola pointed out that change won’t happen overnight. “This is like our ‘Zero Year’ where we are still seeing what works, what doesn’t, and how we can improve the curriculum.” One of the ways ESD looks to improve STI is to provide the history of the nearest federally recognized tribe. This is a huge change.

“Partnering with The Tulalip Tribes allows us to involve the community in [the] culture close to home. This is our opportunity to change the future.”

The presentation not only showed how concerned and shocked students were, but also showed that most students reacted positively to learning the history and culture of Native People. One mother was astounded by her son’s enthusiasm, stating that he has never talked about what was going on in school, but could not hold in his excitement when learning about the culture. The mother, who at the time was finishing law school at Gonzaga University, continued stating that she was able to have a full discussion with her fifth-gradestudent about fishing rights.

An ESD instructor gave a teacher’s perspective on STI. “I think at first teachers were hesitant to teach this subject because of how harsh the reality is, and also because we didn’t know where to begin. With STI, I believe teachers are discovering how fun and easy this can be.”

He then stated that his students were disappointed when the lesson was over and were not excited to move on to the usually popular Medieval Times lesson.

Although STI does mainly focus on the history of both local and national tribes, it also touches on where the tribes are today as far as culture and self-governance.Tulalip Board member Marie Zackuse spoke about changing the perception of tribes in today’s world, and why it is important to update what’s being taught about tribal communities in a contemporary point of view.

Marie stated, “Racism is still very alive and well in communities that are nearby reservations. Most of the history taught about our people is in a pre-1900 context.” She believes that the racism stems from the misunderstanding of our treaty rights. For example, many non-native citizens believe Native Americans receive privileges not granted to others, rather than seeing Treaty Rights as the rights that a tribe negotiated to keep while giving up other rights.

“I thought Indians were just people who were discovered and who hunted a lot, but now I know that there are many different tribes and the tribes here fish, dance and carve beautiful masks!”

– Fourth-grade student from Edmonds

The curriculum itself is extensive, incorporating information of the history, governance and culture of federally recognized tribes in elementary, middle, and high school lesson plans. What an elementary school student can expect to take away from STI is a basic understanding of tribal sovereignty, the history of tribal sovereignty, as well as the ability to identify the names and locations of the tribes in their area. A middle school student will comprehend that tribal sovereignty has cultural, political, and economic basis. And a high school student will be able to explain the governmental structure of at least one tribe in their community.

The Tulalip Board briefly explained to ESD that Tulalip is proactive about teaching Tulalip’s culture, history and language in The Betty J. Taylor Early Learning Academy, and Heritage High School. However, the Board also expressed that high school students who choose to go to different high schools in the Tulalip/Marysville area are not exposed to the culture, history and language. This is why both Senate Bill 5433 and STI are vital in today’s society, so both tribal and non-tribal students have a better understanding of Native America.

ESD is looking to Tulalip for consultation to ensure that Tulalip’s perspective is represented appropriately. “Every tribe is different. Look at how different we are compared to tribes on the other side of the mountains,” stated Bonnie Juneau. “We have so much history and we want to share our story.”

The tribe and ESD are looking to meet once a month to continue to build upon the STI model. Chairman Sheldon closed by stating, “We raise our hands to you. This is something we feel is needed, and it’s great to see your school district implementing this curriculum. It’s a long awaited step in the right direction and it’s very healing to see.”

The impact of just the pilot curriculum is beautiful and promising, as evidenced by the reaction of one fourth-grade student from Edmonds, “I thought Indians were just people who were discovered and who hunted a lot, but now I know that there are many different tribes and the tribes here fish, dance and carve beautiful masks!” she exclaimed.

Contact Kalvin Valdillen, kvaldillen@tulaliptribes-nsn.gov

Training for a better tomorrow

TERO-grads-3 — Commander Johnson of Tulalip Police Department recognized Michael Pablo with a Good Samaritan Award for his aiding of an elder. Photo/Micheal Rios

By Micheal Rios, Tulalip News

On Monday, May 16, twenty-one Native students were honored with a graduation banquet at the Hibulb Cultural Center for their commitment to training for a better tomorrow. The 21 students, 10 of whom are Tulalip, were the latest cohort to complete an intensive three-month pre-apprenticeship construction trades program offered by our TERO Vocational Training Center (TVTC).

As far we know, the program, which is managed by the Tulalip TERO department, is the first and only state and nationally recognized Native American pre-apprenticeship program in the country. The program is accredited through South Seattle Community College and Renton Technical College, while all the in-class, hands-on curriculum has been formally approved by the Washington State Apprentice and Training Council.

The three-month program provides curriculum that teaches a variety of construction trades and skills that can last a life time. Upon completion, the graduate’s dedication to a better future is rewarded with a wide-range of new employment opportunities now available to each graduate as they navigate the construction trades career path. In addition, students are trained and awarded certifications in flagging, first aid/CPR, and OSHA 10-hour safety training. Upon completion of the program students are ready to safely enter the construction work environment and demonstrate everything they’ve learned.

During the Hibulb graduation ceremony, Tulalip tribal member and TVTC graduate Michael Pablo received a TERO Good Samaritan Award for making a difference in our community by going above and beyond for his courageous efforts in running to the aid of an elder. At the last General Council there was an elder choking on her food. Pablo recognized the emergency situation and used the Heimlich maneuver he learned in class to successfully remove the food. After the incident Pablo stated he was able to take action only because of the first aid skills he learned as a part of the TVTC program.

Under the supervision of instructors Mark Newland and Billy Burchett, the students constructed four tiny houses for their final class project. These houses, which are approximately 120-square-feet, are being donated to residents of Nickelsville, a system of homeless encampments located throughout Seattle. The insulated houses will be a major upgrade for their soon-to-be residents as they offer electricity, heat, a much safer environment and, most importantly, a measure of stability for their new residents.

Native design doors by Tulalip tribal member Ty Juvinel. Photos/Micheal Rios — Native design doors by Tulalip artist Ty Juvinel.
Photos/Micheal Rios

The tiny houses also feature a very Native American touch, as Tulalip artist Ty Juvinel added a tribal design to the doors of each tiny house.

“Some homeless people have nothing, really nothing at all, not even self-worth and if I can make some art or donate some items to help build another person’s self-worth then of course I will,” says Juvinel of his decision to contribute to the tiny houses. “The homeless are at our mercy and we have been neglectful towards their needs. I hope the people who inhabit these tiny homes can find themselves all over again. I hope the work the TERO students have sweat and bled over will be appreciated and help the homeless as they get back on their feet.”

The TVTC construction trades pre-apprenticeship program is a unique, nationally known model that supports tribal members from sovereign nations across the United States. The program is not dependent on tribal hard dollars. In fact, zero hard dollars are used to fund it. Instead, due the dedication and commitment of so many individuals the TVTC program continues to grow and gain more recognition while being funded by the graciousness of the W.K. Kellogg Foundation, Ladder of Opportunity, Tulalip Charitable Fund, and the Washington State Department of Transportation (WDOT).

Since the Fall of 2013, when TERO took over the program, 94 students have graduated the pre-apprenticeship program. Of those 94 graduates, 38 have been Tulalip Tribal members, and 10 have either been Tulalip spouses or parents. That’s 48 graduates from Tulalip and 46 fellow Native Americans from all over the region who have opted to train for a better tomorrow and complete the construction training program.

Among this graduating class is Gabriel Demarrias (Fort Peck Sioux) from northeastern Montana. Gabriel shared his story about how he was attending a Pow Wow close to his home in Montana when he came across a previous graduate of the TVTC program. Gabriel was amazed to learn of a pre-apprenticeship program for Natives, by Natives. He packed up what he could and moved in with family in Federal Way just so he could participate in the program. Every day for three-months he woke up at 4:00 a.m. in order to catch five buses to Tulalip and attend class. Following class he’d catch another five buses back to Federal Way and usually get home at 7:30 p.m. That’s a 13.5-hour day, $19.75 worth of bus fare per day, and one monster commute in order to attend the one of a kind class offered by Tulalip TERO.

“The time and commitment I made was definitely worth it. I’ve graduated the class, learned so much, and made some really cool friends. Packing up and leaving home was a challenge, but well worth it,” says Gabriel with a huge grin on his face. “My immediate plans are to start a career in construction, get into the Union, and not look back. It’s time to get paid!”

Contact Micheal Rios, mrios@tulaliptribes-nsn.gov

One-on-One with Idle No More co-founder Sylvia McAdam

Syliva McAdam (Saysewahum), a cofounder of the international movement Idle No More, — Syliva McAdam (Saysewahum), a cofounder of the international movement Idle No More.

By Micheal Rios, Tulalip News

Sylvia McAdam (Saysewahum), a cofounder of the international movement Idle No More, recently spoke at the Spring World Issues Forum held at Western Washington University. Prior to her lecture, Sylvia held a special presentation at Northwest Indian College (NWIC) in Lummi to discuss her work to date and to share her mission of promoting Indigenous self-determination and knowledge.

Sylvia is a citizen of the Cree Nation who holds a Juris Doctorate (LL.B) from the University of Saskatchewan and a Bachelor’s of Human Justice (B.H.J) from the University of Regina. She is a recipient of the Carol Geller Human Rights Award, Foreign Policy’s Top 100 Global Thinkers Award, Social Justice Award, 2014 Global Citizen Award, and has received several eagle feathers from Indigenous communities. She remains active in the global grassroots Indigenous led resistance called “Idle No More”.*

Because colonization has dramatically caused the heartbreaking loss of Indigenous languages, customs, and inherent systems, Sylvia uses the oral tradition of her people to share with her fellow Indigenous peoples her dream to revitalize Indigenous nationhood. It is Sylvia’s dream, shared by many, that freedom, liberation, and self-determination will lead Indigenous peoples away from the pain of genocide and colonialism.

Following her truly riveting presentation, she sat down with Tulalip News staff to discuss several issues that are of importance to not just citizens of Tulalip, but all Native peoples.

During your presentation you mentioned as Indigenous peoples we shouldn’t identify as ‘environmentalist’ or ‘activist’, but instead view ourselves as defenders of our homeland. Why is that?

“When you begin to identify as an environmentalist or activist there’s a fear that arises because those terms can be associated with economic terrorists. The fear is rooted in the belief that environmentalism and activism affect the economy. That’s part of it, the other part is activism and environmentalism infers that there is no inherent connection to the land; you just show up and protest. However, when it comes to Indigenous people doing this kind of work, their connection, attention, and investment to the land is much different. Our history is written on the land, our ancestors are buried here, that land is our home. So we are defending and protecting our home. Being defenders of our homeland shifts the thinking, as it should, because our connection with the land is unique.”

Viewing ourselves as defenders of our homeland should also unite us as Native and Indigenous people with a set of common goals, right?

“Absolutely. When you are born you are born not only as a human being, you are born into lands. When we go home we have a very clear set of lands that we are born into and we have a responsibility and obligation to protect those lands. That’s what I continue to do every day and that’s why I tell people, ‘when you know your lands you will know your relatives.’ I’m not just talking about the human relatives, I’m talking about the land, the plants, and all the animals, the flyers, the crawlers and the swimmers. Those are all our relatives and right now they have no agency to defend and protect themselves. That’s where we need to step up because the forces that threaten our land and humanity are very identifiable right now. Those forces are the extractive corporations that are going into our lands, almost in a frenzy, to take the very things we need to sustain us.”

Some of the forces that continue to threaten Native culture and Indigenous identity are more covert than others. You mentioned the term ‘ethnocide’ earlier. Can you explain that?

“We speak about genocide, but people forget about ethnocide. Ethnocide is the death of the way of being of people; the things that we need to carry us on as a people. Ethnocide is the taking of our trees, the taking of our water, and the taking of our plants. What then do we have to carry our ceremonies on? The ceremonies are pivotal and integral in who we are as a people. If you could not have trees to make your canoes, what then? If there are no trees then there are no forests to harvest from. If the waters and oceans are poisoned and you can no longer perform your ceremonies, then what happens to your songs and the language? How does your culture live on? You lose who you are as a people. That’s ethnocide.”

The idea of disenrollment based upon blood quantum is gaining traction amongst many tribes. It’s based on a system of thought not of our own, but passed down from colonization. What are your thoughts on disenrollment?

“It’s so unfortunate because it seems we’re always in the realm of inadequacy. We’re always inadequate; its either we have too much culture or not enough culture. We’re always in that measure of inadequacy. Ultimately, we can turn to our ancestors to see we never throw away our relatives. We never throw them away, even the ones we have come to adopt. It’s against our culture and against our natural laws as Indigenous peoples. At the end of the day, if you can demonstrate and show to me where your lands and your relatives are, then doesn’t that speak for itself? Every child, every original peoples’ child is born into lands. They have an inherent right to protect and defend those lands. No human can take that away from them.

If you are dis-enrolling children, then you are taking away their inherent obligation and jurisdiction into the lands they are born into. No human being has that right. It’s against our laws to do that. For every Indigenous child born it’s the duty of the parents to make sure that child is connected into the land, so that when they grow up they will defend and protect their relatives who don’t have agency to defend themselves.”

What astounds you most when you look back at all you’ve experienced and achieved over the past few years with Idle No More?

“The amazing courage of grass-roots people when they set their minds to things. That’s what blows me away. The courage and determination of so many individuals who unite and come together for a common goal is what drives Idle No More. On a global scale, we got a message from the Amazon, from the original peoples there, and they told us they were trying to stop the development of a dam. While defending their homeland they were opposed by paramilitary brought in to keep them away from the dam site. On one occasion they were standing there with their spears and bow and arrows chanting ‘Idle No More!’ while the paramilitary pointed their guns at them. They told us Idle No More was their battle cry.

So when I start to feel discouraged or overwhelmed I remind myself of these stories to remember I’m not alone. I have to be a voice for those who can’t speak for themselves and continue this work. If I don’t, then what am I going to tell my grandchildren when they ask me, ‘what did you do to protect and defend our culture and homeland?’ I want to be able to tell them I did everything that I could. That’s why I’m here.”

*source: http://www.idlenomore.ca

Contact Micheal Rios, mrios@tulaliptribes-nsn.gov

Tribes prevail, kill proposed coal terminal at Cherry Point

The U.S. Army Corps of Engineers sided with Northwest tribes Monday in a decision to block the largest proposed bulk-shipping terminal in North America at Cherry Point.

Lummi hereditary chief Bill James, on the beach at Cherry Point, says saving it is to preserve "the tribe's very way of life." It's the site of an ancient Lummi village. (Alan Berner/The Seattle Times) — Lummi hereditary chief Bill James, on the beach at Cherry Point, says saving it is to preserve “the tribe’s very way of life.” It’s the site of an ancient Lummi village. (Alan Berner/The Seattle Times)

By Linda V. Mapes, Seattle Times

The Lummi Nation has prevailed in its fight to block the largest coal port ever proposed in North America, at Cherry Point.

The U.S. Army Corps of Engineers, the agency reviewing permits for the deep water port project, agreed with the tribe Monday that it could not grant a permit for a project that would infringe on the Lummi Nation’s treaty-protected fishing rights.

The 34-page decision was celebrated by community groups and tribes all over the Northwest that opposed the coal port.

The developer, SSA Marine of Seattle, declared the decision “inconceivable” and political, rather than fact-based. Bob Watters, SSA senior vice president and director of business development, said the company was “considering all action alternatives.”

But legal experts said far from outlandish, the decisionfollowed federal obligation to protect tribal treaty rights and the habitat that makes those reserved rights meaningful.

“This is based on a long line of precedent,” said Robert Anderson, director of the Native American Law Center at the University of Washington School of Law. “You can’t have a right to fish without a decent environment.”

Lummi fishing rights and the associated habitat are property rights protected against interference by states, the federal government and private parties, Anderson noted.

Tim Ballew II, chairman of the Lummi Indian Business Council called the decision “a big win for Lummi and for treaty rights and for Indian Country.” The tribe argued the project was a killer for its crab fishery and would thwart rebuilding the herring run that was once the prize of Puget Sound.

The terminal would have brought some of the largest ships afloat into the usual and accustomed fishing waters of the Lummi up to 487 times a year to load and unload bulk commodities, principally coal, bound for Asian ports.

The project touched a nerve on both sides of the border among communities fighting coal and oil transport projects — none larger than the port proposed for Cherry Point, the last undeveloped bit of shore on a deep-water cove, between a smelter and two oil refineries.

The Lummi fought the project from the start. The tribe was opposed not only to increased vessel traffic and risk of pollution from the project, but any disturbance of the site of one of its oldest and largest villages and burial grounds, upland from the proposed shipping terminal.

Promises by the developer to minimize and scale back the landside footprint of the project did not interest the Lummi, who argued the project could not be mitigated.

While SSA voiced shock at the decision, some industry analysts said it merely put a project that was never going to be economically viable out of its misery.

“This is like cutting the head off a zombie; it stopped making economic sense years ago, and now it’s officially dead,” said Clark Williams-Derry, director of energy finance at the Sightline Institute in Seattle. With coal prices in a long slide and no recovery in sight, the project had no financial future, Williams-Derry said.

“They have no market for the coal,” agreed Tom Sanzillow, based in New York as the director of finance for the Institute for Energy Economics and Financial Analysis, a nonprofit think tank. Coal-export projects are “wasting a lot of investor capital and people’s time,” he said.

The campaign against the project was hard-fought and its foes implacable. Brian Cladoosby, president of the National Congress of American Indians and chairman of the Swinomish Indian Tribal Community in La Conner, called coal “black death,” and vowed tribes would fight the project to the end.

Cladoosby said Monday, “Today was a victory not only for tribes but for everyone in the Salish Sea. I hope we are reversing a 100-year trend of a pollution-based economy, one victory at a time.”

Tribal opposition to the project from around the region was good news for citizens from Seattle to Bellingham and beyond, noted Cesia Kearns, based in Portland as deputy regional director of the Beyond Coal campaign for the Sierra Club. “Protecting treaty rights also protects everyone who calls the Salish Sea home. I feel just an incredible amount of gratitude,” she said.

Mel Sheldon, chairman of the board of directors for the Tulalip Tribes, which also have treaty-reserved fishing rights at Cherry Point, said the port would have taken away a way of life not only for those who fish, but for tribal and nontribal residents who treasure the environment. “This is a journey we are all on.”

The decision was made by the Seattle District commander, Cmdr. Col. John Buck. If in the future the Lummi withdrew their opposition, SSA Marine can restart the permitting process, the corps noted.

But Ballew made it clear that is not on the table.

“We have always made our treaty rights and protection of the Ancient Ones our first priority,” Ballew said. “And we always will.”

Understanding and legitimizing how indigenous children learn

Dr Stephanie Fryberg spoke about building on the strengths of Native students at her lecture held in Kane Hall, on the UW campus. Photo/Micheal Rios — Dr Stephanie Fryberg spoke about building on the strengths of Native students at her lecture held in Kane Hall, on the UW campus.
Photo/Micheal Rios

Article/photo by Micheal Rios, Tulalip News

The way we learn is shaped by our culture. For indigenous children, there is often a mismatch between their culture and the classroom. This has been a long held belief in the Native community. For Tulalip tribal member and associate professor Stephanie Fryberg, Ph.D., she had the unique access to resources and methodology necessary to examine how indigenous children’s approach to learning and how the teaching model of their educators can coalesce to create a more supportive academic environment. Dr. Fryberg shared her findings during a lecture held at the University of Washington on Wednesday, April 20.

Dr. Fryberg’s lecture was part of the Connecting the Dots Between Research and Community series, where a UW Psychology professor partners with a visiting colleague to tell the story of how their research is addressing some of society’s biggest challenges. Presented by the UW Department of Psychology and the UWAA, this event was free and open to the public. In attendance to support their fellow Tulalip tribal member were Senator John McCoy, General Manager Misty Napeahi, and Board of Director Glen Gobin.

Dr. Fryberg’s lecture was titled Using Cultural Models to Build on the Strengths of Native Students. The description is as follows: Individuals are a product of the culture they inhabit, and also play an important role in creating and adapting to that culture. For many indigenous students, the culture of educational institutions in the U.S. reflects a set of ideas and practices about what it means to be a “good” student, the purpose of education and the nature of the relationship between teachers and students. This results in a cultural mismatch between indigenous students’ model of self and the model prevalent in mainstream educational contexts.

A central theme to the lecture was an examination of the “struggling Native student” narrative. We’ve all heard about this narrative and probably seen the statistics that are often used to defend it. Taking it up another notch, we’ve also heard that even when Native students do manage to graduate high school, they are not adequately prepared to achieve success in higher education. Dr. Fryberg attributes this narrative to being one of a cultural context and to alleviate the narrative we must reframe the idea altogether.

“We are going to reframe this idea of the struggling Native student by looking at it through a bigger picture, which we in my field refer to as the cultural cycle,” stated Dr. Fryberg. “The culture cycle reminds us that to truly alleviate the achievement gap we have to start by looking at every piece of the culture cycle. So when we think about a child in a classroom, it isn’t just about the child and the teacher, it’s about so much more. It’s about the ideas that stand behind why children go to school, it’s the ideas that lead to the development of the school, or that set the stage for what we see as the ‘good’ or ‘right’ way to be a student.

“Within that we setup institutions. We have schools and we have the media, but we also have classrooms and we have micro-cultures within classrooms, in which teachers play a role. So we get to this level of the interaction that’s between the student and the teacher, but sometimes what our field has shown is that interaction is not just between us in relationship, it’s between us and representational space. It is the idea the teacher has about me, as a student, that allows that space between us to shape the interaction and ultimately, for young children, to shape their development and the outcomes that we see.”

Within the cultural cycle it is critical to be aware of two distinct cultural models of self, the independent model and the interdependent model, that play major roles in how the shaping of interactions between student and teacher effect student development and achievement outcomes.

The independent model of self is based on an understanding of self as independent from others and the social context. “Good” actions promote separation from others and individual self-expression. The independent model of self is best seen in the U.S. mainstream, where context is driven by a set of cultural norms, values and beliefs that center the individual as independent and separate from others. It is a unique cultural model that most of the world does not engage in.

In many parts of the world that notion to separate yourself from others is not only unheard of, but would be seen as unhealthy. A much more common model is the interdependent model of self that is based on an understanding of self as interdependent with others and the social context. “Good” actions promote connection to others and attention to others’ preferences. Most people and cultures in the world, specifically outside of the U.S., engage in this more interdependent model. It’s important to recognize that Native culture is inherently within the interdependent model, but because we are within the U.S. our actions, values, and norms are constantly scrutinized by the mainstream independent model.

Now, you may be wondering how all these concepts and social psychology terms tie-in with Native students, their teachers and academic success. It does all come together.

By recognizing Native students’ engagement in the interdependent model of self, but that in large part their teachers and schools adhere to the independent model of self, we can then understand how the prevailing education system is not setup for Native student to succeed. However, there are courses of action to change this, which Dr. Fryberg and her team demonstrated at Quil Ceda Tulalip Elementary from 2011-2014.

Using the culture cycle to enhance academic performance by Native students alleviates the “struggling Native student” narrative by requiring culturally-grounded interventions that focus on all levels of the cultural cycle. This work is achieved by building schools that reflect and foster a diversity of viable ways of being; creating an immersion environment (e.g., morning welcome assembly, growth mindset, purposefully placing posters/images on walls); creating “matches” by helping Native students build identities that maximize potential while also providing them with a culturally-safe educational atmosphere; and by valuing old identities and scaffolding new identities.

In the study done at Quil Ceda Tulalip Elementary from 2011-2014 by Dr. Fryberg and her team, with the inclusion of the previously listed methods and intervention, the results were staggeringly in favor of increased Native student achievement. Kindergarten and 1^st graders led the district in oral reading fluency; 95% of Kindergarten and 80% of 1^st graders were proficient or above benchmark in reading. Using measures of academic progress in literacy and math for grades 3-5, 60% made more than one year’s growth and at least half of these students made 1.5 to 2 years growth. Best of all, the school met state annual measurable objectives in every category.

It’s important to note that having teachers who are aware of their own biases towards the independent model of self and willing to retrain and reframe their teaching methods to suit their Native students is central to overall success as well. It’s a cycle of understanding and legitimizing the learning and cultural model of Native children that leads to them making greater strides in academic development and achievement. When this occurs not only do the expected outcomes of the students and their teacher benefit greatly, but the entire community as well.

Contact Micheal Rios, mrios@tulaliptribes-nsn.gov

Grand Opening of Tulalip’s skate park and ball field

By Micheal Rios, Tulalip News

A rainy day back-up plan was in place, but unnecessary, as the rain stayed away and Tulalip was gifted a pleasant mid-60s, sunny spring day. The perfect Washington weather to bring the community out in droves to celebrate the Grand Opening of the Debra Barto Memorial Skate Spark and Alpheus “Gunny” Jones Sr. Ball Field on Friday, April 15.

Youth of all ages, adults, and elders took in the good weather, complimentary assortment of BBQ food, and a variety of entertainment now available with Tulalip’s very own skate park and ball field. Those who arrived early enough received a novelty t-shirt with a custom a graphic commemorating the day’s event. The graphic was created by Tulalip artist Ty Juvinel.

Tulalip Tribal Chairman Mel Sheldon jumps on board with the skating. Photo/Mike Sarich — Tulalip Tribal Chairman Mel Sheldon shows off his moves.
Photo/Mike Sarich

There was a DJ playing hit music, providing the necessary soundtrack for the outdoor festivities. Taking place in and around the skate park were skate board clinics, demonstrations by local professionals, and even a skate competition for 12 & Under, 13-17, and 18 & Up. Members of the Skate Like A Girl organization were on hand with the equipment necessary to teach those with no skate boarding experiences the basics.

Meanwhile on the ball field, the younger kids were playing kickball and t-ball, while the older kids were busy showcasing their athletic prowess in spirited games of flag football.

Bouncy houses, face painting, and henna booths were also available to add in more variety to the grand opening celebration.

Giving even more significance to the day was the fact it was also Debra Barto’s, the skate park’s namesake, birthday. Members of Debra’s immediate family were on hand wearing pink remembrance shirts in her honor.

Debra Barto family members. Back row: son Rayvin, daughter Clara, sister Sue, daughter Heather, mother Linda, sister Teddi, and nephews Vincent and Aaron. Front: grandsons Keaganand Cory, nephew Kasidi and niece Kamri. Photo/Micheal ríos — Debra Barto family members. Back row: son Rayvin, daughter Clara, sister Sue, daughter Heather, mother Linda, sister Teddi, and nephews Vincent and Aaron. Front: grandsons Keaganand Cory, nephew Kasidi and niece Kamri.
Photo/Micheal ríos

The Tulalip community looks forward to many more good days that see the skate park and ball field being utilized by people, from young kids to adults and elders, with sports, activities and entertainment for all.

Celebrating our youngest learners

Alley-Oop and his sunshine band of toddlers. Photo/Micheal Rios, Tulalip News — Alley-Oop and his sunshine band of toddlers.
Photo/Micheal Rios, Tulalip News

Article/photos by Micheal Rios

During the week of April 11-15, the Betty J. Taylor Early Learning Academy (TELA) celebrated the Week of the Young Child. The week was devoted to shining a light on the importance of early childhood development.

“All young children need and deserve high-quality early learning experiences that will prepare them for life, and Tulalip has a great opportunity to do our part to help young children,” stated Melinda Contraro, Professional Development Manager at TELA. “Week of the Young Child is a time for Tulalip to recognize that early years are learning years for all young children.”

Week of the Young Child is an annual celebration sponsored by the National Association for the Education of Young Children. Intended to celebrate early learning, young children, their teachers and families, the weeklong event is the perfect opportunity for early childhood programs to hold activities that bring awareness to the needs of young children.

Young children and their families depend on high-quality education and care, which help children get a great start and bring lasting benefits to Tulalip. Week of the Young Child is a time to recognize the importance of early learning and early literacy, and to celebrate the teachers and policies that bring early childhood education to young children.

“We will share some activities with our families and provide take home ideas for them to do with their children,” continued Melinda. “TELA has nearly 100 early childhood professionals working together to improve professional practice and working conditions in early childhood education, and to build public support for high-quality early childhood education programs.”

The week of fun and family friendly activities kicked off on Monday, April 11, with Music Monday. The reception area was transformed into a musical platform for Alley-Oop and his sunshine band of toddlers.

Music Monday: sing, dance, celebrate and learn. Through music, children develop math, language, and literacy skills all while having fun and being active.

Taco Tuesday: healthy eating and fitness at school. This fun, food-themed day is about more than just cheese and salsa. Cooking together connects math with literacy skills, science, and more. With the rise of childhood obesity, you can encourage healthy nutrition and fitness habits in the classroom by creating your own healthy tacos.

Work Together Wednesday: work together, build together, and learn together. When children build together they explore math and science concepts and develop their social and early literacy skills. Children can use any building material – from a fort of branches on the playground to a block city in the classroom.

Artsy Thursday: think, problem solve, create. Children develop creativity, social skills and fine motor skills with open-ended art projects where they can make choices, use their imaginations, and create with their hands. On Artsy Thursday celebrate the joy and learning children experience when engaged in creative art making.

Family Friday: sharing family stories. Engaging and celebrating families is at the heart of supporting our youngest learners. We applaud family members’ role as young children’s first and most important teachers.

Restorative Justice returning to Tulalip courthouse

By Niki Cleary, Tulalip News

What’s the surefire way to stop a behavior? Punish it, right? From schools, to workplaces, animal training to penitentiaries we see examples everywhere. Obviously, punishment works or we wouldn’t keep doing it. Except, in some cases, common wisdom is entirely wrong. Punishment doesn’t work, as evidenced by the number of repeat offenders in jails and prisons across the country.

First, we have to look at why people commit crime. Picture this individual: 30-something, active drug user since the eighth grade. This person began using drugs to escape from abuse that was never disclosed to the immediate family. This person has no job, is couch surfing most nights but occasionally living in a tent. This person has severe tooth decay from a combination of drug use, malnutrition and lack of dental care. Stealing and selling stolen items has become a form of income to fund a continuous supply of drugs. By the time this person is arrested and in court, the person’s family, having been lied to and stolen from when they assisted in the past, is unwilling to help the person any longer.

“The traditional Judeo Christian justice system is about stigmatization,” said Tulalip Prosecutor Brian Kilgore. “When all you have is a hammer, everything is a nail. Traditionally, you do something bad and we punish you and you don’t do it again. In most places a lot of criminality is driven by drug or alcohol addiction. At the end of the day, no one wants to be an addict and nobody wants to be a criminal. Relying on a traditional justice system is not the right way to do it and not the effective way to do it.”

The solution has been around for thousands of years in Native America, it’s called restorative justice. In a self-governance class taught through Northwest Indian College, tribal Judge Mark Pouley told a story.

“August 5^th 1881, a member of the Sioux tribe named Crow Dog, shot and killed the chief of the tribe, Spotted Tail,” described Pouley. “The murder was dealt with internally by the tribe, by having Crow Dog pay $600, 8 horses and one blanket. The justification for that kind of tradition is an emphasis on healing the wound to the community and the accountability for the wrongdoing is reparation to the community, to the surviving victims, that is the more important thing, the idea of reparation and healing.”

The sentiment in the nearby non-Indian community was that requiring only restitution was the opposite of justice, that the man should be hanged to ‘punish’ him for his crime. The tribe involved, however, knew that the tribal community and Crow Dog would both be better served by reintegrating Crow Dog into the community.

Unlike many small communities, tribal citizens are uniquely tied to their geographic community. Many tribes require residency or physical proximity to a reservation to be enrolled, access services and participate in governance. This means that regardless of criminal history, tribal citizens are less likely to leave the Reservation permanently. Brian explained that true justice is served by setting people up to succeed, not just punishing them when they fail. Enter the idea of a specialty courts and alternative sentencing.

“Nationally there’s a movement across the country to provide wrap-around services to people with drug addiction,” Brian described. “Specialty courts are diversion programs that focus on specific groups of people and specific causes of crime. Veterans courts have popped up, drug courts, family courts. They all allow you to keep crimes off your record.”

Instead of receiving jail or prison time for crimes, specialty courts try to find and treat root causes of crimes. Instead looking at sentencing as a way to punish a person for being bad, the court works to heal the person so they don’t behave badly.

“Overwhelming data shows that specialty courts are effective, humane and save money,” declared Brian. “They are more intensive up front, but you have less recidivism (recidivism = the tendency of a criminal to re-offend) and people are living their lives instead of coming back through the system.”

Tulalip is currently building a Healing to Wellness Court. Recall our imaginary 30-something criminal? That person is the ideal candidate for this type of court.

“It will be a uniquely Tulalip court that gives people the support they need to be successful and get to the root causes of what drives the criminal behavior,” said Brian. “A wellness court coordinator establishes linkages with other services. Users have serious medical needs. One of the things that might bring them back to substance abuse is chronic pain, mental health, trauma or PTSD (post-traumatic stress disorder).

“The current system feels a lot like a game of whack-a-mole,” described Brian. “We fix one thing then another pops up. . If all you offer an addict is housing, then in a couple years you have drug houses. If you only offer counseling, then individuals with addictions to meth move onto opiates to treat pain because they have raw exposed nerves in their teeth from tooth decay. You have to address all the issues at the same time if you want people to change. That’s not happening in our current system.

“In a lot of ways specialty courts are less punitive and more closely supervised,” Brian continued. “We’ll have someone from Behavioral Health working with us on every case, every day. A community member will make linages with cultural and community activities. There is a drug culture and you have to reintegrate them [an addict] into non-drug culture, otherwise they’ll slip back into it [addiction]. The difference is that we’re trying to put the re-integrative part back in. We’re going to help people build bridges.”

Many may recall Tulalip’s previous efforts to provide restorative justice, including the Elders’ Panel. Those efforts heaped additional duties on already strained staff, and relied heavily on unpaid staff.

“Structurally it wasn’t very robust,” said Brian. “You had a lot of people who were volunteers, there was some staff turnover and that was the end of it. What we’re doing differently is this will be part of people’s jobs and there is also funding behind it. It’s not going to be something that can fade away. We’ll be working with more departments and gathering more metrics so we can show how we’re being successful.”

Brian estimates that 25% of the court’s current caseload would be good candidates for the Healing to Wellness program.

“At the end of the day, this is a court program for anyone who is ready to make a change in their life and wants to address the reasons they’re sitting in that orange jumper. If they’re not ready to make a change, this program is not for them.

Prosecutors often have a reputation for power tripping or being just plain mean, so it may seem strange that the Prosecutor’s Office is help spearhead a less punitive and more compassionate court system.

“Long before I was in law enforcement as a lawyer I did a ride along with a Walla Walla police officer. He said, ‘every time I have an interaction with the public, I want them to say thank you.’ He was absolutely right. Police are here to serve and protect, and so are prosecutors. People should feel they were treated fairly, not that they won, but that they were treated fairly.

“It’s a great privilege to be a prosecutor. Prosecuting someone is an intervention point. A bad prosecutor can ruin people’s lives. A good prosecutor has the power to transform the lives of people, both those that they prosecuted and those who were victims of crimes. Justice is a powerful ideal, and that’s what we’re about. A prosecutor’s job is to see justice done.”

The Tulalip Healing to Wellness Court is slated to begin January 2017. Keep your eye on the syəcəb for updates and information about the Healing to Wellness Court.