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Culture Bearers: 5 Carvers Who Kept Northwest Coast Carving Alive, Part 1

From the late 1800s until 1934 in the U.S. and 1951 in Canada, the potlatch—the great system of celebration, honoring, witnessing, and wealth redistribution—was banned in an effort to kill indigenous cultural ways. Potlatch-related activities, such as carving, were banned. Authorities confiscated regalia. People who went to potlatches were arrested and jailed. And yet, the cultural ways survived.

Among those who defied the unjust laws of the time were the artists who continued to carve regalia masks, house posts, great totem poles, and sea- and ocean-going canoes. Here’s a list of some of the carvers and their artistic heirs whose legacy is a culture that is living and thriving. This list is by no means complete.

Charles Edenshaw, Haida (1839-1920) For three months this year, the National Gallery of Canada exhibited 80 objects created by Edenshaw, calling him “one of the most innovative artists working on the West Coast at the turn of the 20th century.”

He was in his mid-40s when Canada’s anti-potlatch laws were enacted, yet, according to the National Gallery, his “deep-seated belief in Haida traditions … gave him the agility and fortitude to thrive as a Haida artist during oppressive colonial rule.”

His works included bentwood boxes, masks, rattles, staffs and totem poles. He advanced gold and silver engraving in traditional formline design. He had, the gallery wrote, an “ability to animate Haida stories in his carving.” He was interested in new materials and visual ideas and, according to the Dictionary of Canadian Biography, may have been the first Haida artist to work in silver and gold.

Edenshaw produced many commissioned works; major collections of his works are housed in museums in Chicago, New York, British Columbia, Quebec, and Oxford. His drawings were published in the anthropologist Franz Boas’s 1927 book, Primitive Art. And his work was first exhibited as “fine art” in 1927 by the National Gallery of Canada in Ottawa; the exhibit later travelled to the Musée du Jeu-de-Paume in Paris.

Chief John McCarty, Makah (c. 1850- unknown) McCarty, whose Makah name was Hishka, was a hereditary chief whose uncle signed the Treaty of Neah Bay in 1855. Hishka carved canoes used in whaling and sealing and “had a whaling canoe of his own,” said John McCarty, Hishka’s namesake and grandson. He said a sealing canoe carved by his grandfather still existed in the 1950s.

Hishka also created a large Thunderbird with moveable wings and beak, which was used to tell the story of how Thunderbird captured a whale for food. Hishka’s grandson and great-grandson made a similarly dramatic presentation when the Makah Nation hosted the 2010 Canoe Journey: they created a large whale with moveable fins, eyes and mouth. Singers sang a song to wake up the whale, its eyes opened, and dancers came out of the whale’s mouth.

Hishka’s descendants continue his legacy of service to the Makah Nation—his son, Jerry, served as chairman. His namesake grandson served as director of the Makah Whaling Commission and dances the chief’s song he inherited from his grandfather, and his great-grandson, Micah McCarty, served as Makah Nation chairman.

Micah McCarty continues his great-grandfather’s work on behalf of Makah’s culture and people. He’s served as chairman of the Makah Nation, and was a 2012 finalist for the Ecotrust Indigenous Leadership Award. Ecotrust wrote that McCarty has strengthened “response to oil spills in coastal waters, has helped to protect tribal whaling rights, and has fostered strong connections between tribal and non-tribal governments.” (Ecotrust)

Charles Edwards, Samish (1866-1948) The Samish Indian Nation had “a reputation for its skilled craftsmen,” historian Bret Lunsford wrote in his book, Anacortes. To that reputation, Edwards contributed The Telegraph, a famous racing canoe carved circa 1905, now on display at a museum on nearby Whidbey Island; the Question Mark 2, a racing canoe carved in 1936 after the original Question Mark went into retirement (it now resides in Virginia); and a 60-foot pole in 1938 that depicted important cultural figures.

The 1938 pole was removed in 1981; the carved images were restored and are on display in the Swinomish Tribe’s social services building. Swinomish artist Kevin Paul carved a replica pole that was raised in 1989.

Edwards was also a leader and advocate for Native treaty rights. He represented the Samish before the U.S. Court of Claims in 1926 in Duwamish, et al Tribes of Indians v. United States. His son, Alfred, served as chairman of the Samish Indian Nation. A great-granddaughter, Barbara James, is treasurer and former vice chairwoman of the Swinomish Tribe.

William Shelton, Snohomish (1869-1938) At a time when his people were disallowed from speaking their language and practicing their customs, Shelton devoted his life to preserving and sharing the traditions of the Snohomish people through art, public presentations, and his book, The Story of the Totem Pole or Indian Legends, written at the Bureau of Indian Affair’s request. (The book was republished in 2010 by Kessinger Publishing, which specializes in rare, out-of-print books.)

Shelton’s works included a longhouse and a story pole on the Tulalip Reservation; a story pole commissioned by residents of the City of Everett; a 37-foot story pole for a park in Freeport, Illinois; and a story pole, requested by his state’s governor, for the state capitol grounds.

In 1931, he was a speaker at the dedication of a bronze and granite marker commemorating the 1855 signing of the Point Elliott Treaty; other speakers included a member of Congress and the governor.

Shelton passed away before his final pole was finished and the work was completed by other Tulalip carvers. There was some symbolism in that; historian Margaret Riddle wrote on HistoryLink.org that Shelton’s accomplishments “served as the bridge for following generations who found new ways to continue his work.”

William Shelton carves a story pole circa 1920. He wrote a book about totem poles and Native stories, and used his art to build bridges of understanding between Native and non-Native peoples. (HistoryLink.org/Museum of History and Industry)

Mungo Martin, Kwakwaka’wakw (1879-1962) Martin was raised in the potlatch tradition of the Kwakwaka’wakw and hosted the first public potlatch since his government’s potlatch ban of 1884. His career was long and prolific; he carved his first commissioned totem pole in Alert Bay around 1900.

In 1947, Martin was hired by the Museum of Anthropology at the University of British Columbia to restore and create replicas of sculptures, totem poles, masks and other ceremonial objects. Between 1952 and 1962, he created new and replica poles for Thunderbird Park at the Royal British Columbia Museum in Victoria. Among his monumental works: Wawadit’la, a Kwakwaka’wakw big house; a 160-foot totem pole that remained standing until 2000; and the Centennial Pole, presented to Queen Elizabeth to commemorate the 100th anniversary of the founding of British Columbia. This pole stands in Windsor Great Park near London.

In his later years, Martin sang and recorded songs, and prepared novices for Kwakwaka’wakw ceremonies.

Martin’s descendants include some of the most accomplished Northwest Coast Native artists: Richard, Tony and Stanley Clifford Hunt are his grandsons; Shirley Hunt is a granddaughter; Jason and Trevor Hunt are great-grandsons.

Mungo Martin is one of the 20th century’s most distinguished Kwakwaka’wakw carvers. (Wikimedia)

Navajo Nation Makes Historic Agreement With DHHS to Handle its Tribal Foster Care

Courtesy Navajo NationOn June 27, Navajo Nation Presient Ben Shelly signs the Title IV-E funding agreement with the DHHS. — Courtesy Navajo Nation
On June 27, Navajo Nation Presient Ben Shelly signs the Title IV-E funding agreement with the DHHS.

Suzette Brewer, Indian Country Today

Window Rock, Arizona—On Friday, June 27, the Navajo Nation made an historic pact with the U.S. Department of of Health and Human Services to execute a direct funding agreement through the Title IV-E program under the Social Security Act that will reimburse the tribe and its child welfare agencies for federally eligible foster care, adoptions and guardianships.

The reimbursements cover maintenance, including room and board; administration, including determination of Title IV-E eligibility, placement of the child, development of a case plan, and other administrative duties under the act; and short- and long-term training for the tribe, including child welfare agencies and court personnel. Title IV-E reimbursements are open-ended and are not a grant, according to the DHHS.

The Navajo Nation tribal jurisdiction covers three states: New Mexico, Arizona and Utah, but if a child was placed into state care, each of those states made the eligibility determination and placed the child. Meanwhile, the tribe’s social workers had to plead with each of the three states to return the child to the Navajo jurisdiction to be placed with one of its licensed foster homes. Additionally, the tribe only received funding from the state of New Mexico. Arizona and Utah did not provide Title IV-E reimbursements to the tribe.

Through this agreement with the U.S. Administration for Children and Families, however, the Navajo Nation will now make its own eligibility determinations and home placements within its jurisdictional borders in all three states and receive federal funding to assist the foster families to help in taking care of its own children. In qualifying for this direct funding agreement, the Navajo Nation is setting a national precedent for other tribes to follow.

“The Title IV-E is a model program for other Indian tribes throughout the United States,” said Sharon Begay-McCabe, director of the Navajo Nation Division of Social Services. “Because tribes have an input on how their program will be administered and [how to] incorporate their tribal culture into the plan. Native Americans, including Navajo, believe that children should be raised within their immediate family or within their Indian tribe. The family bond Navajo is their matrilineal clan system and families can exercise these traditional customs by keeping the children in kinship and permanent placement. Our children are the future leaders of our tribes and we must continue to hold them sacredly and keep them safe.”

Begay-McCabe, said that the tribe had been working since 2011 to qualify for the federal funding with a $300,000 planning grant. According to tribal officials, Title IV-E is an annual appropriation with specific eligibility requirements and fixed allowable costs for uses of funds. In fiscal year 2010, the direct funding provision was made available to Indian nations, tribal organizations and tribal consortia with approved plans to operate the program. The Navajo Nation is the first tribe to qualify for the funding.

“The Navajo Division of Social Services requested a one year extension and used its own resources to complete the Title IV-E plan, including the assistance from the Casey Family Foundation,” said Begay-McCabe. “Once the Title IV-E plan was submitted for approval, it took additional time to finally obtain the approval from DHS.”

In addition to the Casey Family Foundation, the tribe also partnered with the Navajo Nation Judicial Branch, Division of Public Safety, Office of the Chief Prosecutor, Office of the Chief Public Defender, Department of Dine’ Education, Division of Health and the Office of the President and Vice President in getting the direct funding agreement approval.

“The Navajo Division of Social Services is the first tribal program in the country to administer the Title IV-E program,” said Navajo Nation President Ben Shelly. “I commend Sharon McCabe and her staff for making this possible. Our kids are important and we must do everything we can to protect them.”

Tribal officials said the program is set to go into effect on October 1, 2014. Until that time, the tribe’s Department of Family Services will begin trainings, which will include the Navajo Nation Courts and other tribal programs that will cover eligibility requirements for the children and families receiving Title IV-E and the requirements of language in the courts’ rulings.

Currently, the tribe only receives funding for six children, but the new program could impact up to 200 Navajo children currently in foster care, said Begay-McCabe.

“Title IV-E enhances tribal sovereignty, [because] the Navajo Nation will receive direct funding from the federal government,” said Begay-McCabe “Before, the Division had to work with the three states – Arizona, New Mexico and Utah – individually to receive Title IV-E. The Division had to follow the process of eligibility, which differs in each state and was not culturally sensitive. Now, the Division will administer the whole Title IV-E program for the tribe, [which] will keep our children safe, provide permanency, and incorporates Navajo culture that will enhance our tribal sovereignty.”

Could An Alliance Of Tribes And Farmers Solve Klamath’s Water Woes?

The Klamath Basin spans northern California and southern Oregon and has seen frequent water crises between the farming, ranching, tribal and environmental communities. | credit: Devan Schwartz

By Devan Schwartz, OPB

A second straight year of water shutoffs in the arid Klamath Basin is drying up ranchland and forcing many ranchers to sell their cattle early.

But the water woes have created an unlikely alliance that could lead to a historic solution.

Scott White is the Klamath Basin watermaster. He has the difficult task of telling ranchers to turn off the water they use for cattle and crops.

“It was probably one of the hardest things that I’ve ever had to do – it was a terrible feeling,” said White.

After decades of court wrangling, state water rights became enforceable in the Klamath Basin last year.

Klamath Basin Water Rights

This is how it plays out. Those with the oldest rights make a call to the state of Oregon for the amount of water they’re legally granted. Until those amounts are met, the watermaster shuts off so-called junior water users.

“It was extremely difficult when you’re driving up and down doing your follow-up and seeing all those fields dry up and folks aren’t out working the fields,” White said.

In drought years like last year and this year, that means a lot of spigots turned off, a lot of fields going dry.

So who are the senior water users? In the Klamath Basin, it’s two main parties: a group of farmers from a federal agricultural project and the Klamath Tribes.

When project farmers make a call, water is diverted from Upper Klamath Lake to fields of onions, potatoes, mint, horseradish and grains.

Tribal water rights are a different story. Their water is kept in tributaries to the lake rather than going to ranches. That extra water is meant to improve stream health for fishing and gathering on former tribal lands.

Don Gentry, chairman of the Klamath Tribes, says the long-term goal is restoring waterways for the return of salmon. Four hydroelectric dams on the Klamath River have blocked salmon passage for nearly 100 years.

Don Gentry

“I’m always aware of the fact that we don’t have salmon up here anymore,” Genry said. “A number of our tribal members, elders, people that have gone on and aren’t with us here today, talk about the importance of those fisheries and where they caught the fish at.”

2001: A Bad Year In The Klamath Basin

In the flashpoint summer of 2001, the tribes and farmers were in strong opposition. The government kept water in the river system to support fish while project farmers saw their irrigation water shut off.

The bad blood ran deep — with threats of violence and antagonistic signs lining the highway.

For a long time, the tribes and farmers say they could barely sit down at the same table. Now they’re more united than ever.

Both groups support a bill that would remove the Klamath River dams, stabilize the basin’s water supplies and do wide-scale environmental restoration.

Gentry sees great upsides for the tribes. “We really believe that what we’ve built into this is going to help us immeasurably to restore our fish,” he said.

Greg Addington represents Klamath Project farmers. He says the bill would benefit many Klamath Basin stakeholders who joined an agreement to make it happen.

The Klamath Agreements

“This agreement doesn’t make more water,” Addington said. “What it does is it gives people more certainty. So, we’d be knowing early in the season what our amount of water is so that we would avoid involuntary shortages — and that’s really the big thing.”

Addington says the Klamath Tribes made the first move in their partnership. “They were the ones also that came to the table and said, ‘Look, there’s a better way — and a way to share water.’”

Many ranchers were holdouts. They hoped to be awarded the best water rights. When the tribes and the project farmers prevailed, the incentive to stay outside the tent evaporated.

Support for the legislation now includes a majority of those ranchers. So even in a drought year with widespread water shutoffs in the Klamath Basin, there’s hope for a solution.

An Unprecedented Environmental Solution?

Experts say that solution would have historical and ecological significance. This includes Michael Hughes, who directs the environmental sciences program at Oregon Institute of Technology in Klamath Falls, Oregon.

Waterfowl at Klamath Lake. Credit: Flickr

“This has never happened in our country — and to my knowledge it hasn’t happened anywhere in the world,” Hughes said.

He argues that the Klamath Basin’s natural resource challenges are more complex than any in the nation’s history. That includes Chesapeake Bay, the Mississippi River Delta, the Colorado River, or even the Columbia River here in the Northwest.

“Each of them is overshadowed in some way or another by what’s happening in the Klamath,” he said.

No Easy Path For Solving Klamath’s Water Woes

Solving the Klamath Basin’s water woes would be a major accomplishment. And even with some momentum, it remains a difficult one.

A related bill was introduced in Congress in 2011, but it didn’t go anywhere. An updated, more economical version — still about a half billion dollars — is headed for a likely Senate vote this year. It carries support from all four of Oregon and California’s senators.

But the hurdle of a divided Congress remains a very real one. Some conservation groups say the bill doesn’t go far enough for parched wildlife refuges in the Klamath Basin. And some ranchers are still fighting in court for better water rights.

In the meantime, watermaster Scott White will keep telling water users to turn off their spigots.

White says he wishes the situation was different — whether through a political solution or even a few more rainstorms.

“If I could put something on my wish-list, the next 10 years would be extremely wet,” White said. “I can’t remember the last time I got a phone call complaining about too much water.”

Inaugural Indigenous Fine Art Market to Launch August 21-23 2014

Juried art show in Santa Fe’s Railyard Arts District will feature more than 400 acclaimed Native American artists. Three-day event includes live performances, traditional music and dance, youth art, skateboarding exhibition, literary booths and more

Source: JLH Media

June 26, 2014; Santa Fe, NM: More than 400 acclaimed Native American artists will show and sell their art at the first annual Indigenous Fine Art Market (IFAM) at the Santa Fe Railyard on August 21-23, with more award-winning talents juried in every day. Participating artists include jeweler Darryl Dean Begay (Navajo), clothing designer Sho Sho Esquiro (Kasa Dene), jeweler Tchin (Narragansett/Blackfeet), Apache Skateboards founder Douglas Miles (San Carlos Apache), photographer Cara Romero (Chemehuevi), writer Sara Marie Ortiz (Acoma Pueblo), jeweler Kristen B. Dorsey (Chickasaw), bead worker Summer Peters (Saginaw Ojibwe), jeweler Victor P. Beck, Sr. (Navajo), painter Rhett Lynch (Navajo) and weaver Melissa Cody (Navajo).

“IFAM is about our narrative and our art, it is not about old versus new or traditional versus contemporary,” said John Torres Nez, President of the Indigenous Fine Art Market. “It is designed for all communities, from tribal lands throughout North America to our local Santa Fe area and collectors from all over the globe. We want to share our culture with everyone, not just those who can afford an award-winning $20,000 necklace. Along with spectacular jewelry, paintings, beadwork, and pottery, IFAM includes music, dance and literary performances and native foods for everyone to enjoy.”

Guided by artists who want a voice in how their market is produced, IFAM was formed to share the Native American narrative with the world through relationships made with those who experience Native art. A juried art show, IFAM will maintain the highest quality of standards expected with a fine art show.

IFAM’s events were chosen to create a greater understanding of the diversity and beauty of Native American culture and people as they evolve and exist today. IFAM features performances by Native bands, traditional music and dance, spoken word, skateboarding exhibitions, installation art, mural painting, youth art, and literary booths.

Special events include:

IFAM Kickoff Glow Dance Party: Wed., Aug. 20, 8pm. Location TBD
IFAM Art Show & Celebration: Thurs., Aug. 21 – Sat., Aug. 23 Santa Fe Railyard
IFAM Stage, Thurs., Aug. 21 – Sat., Aug. 23, Santa Fe Railyard
Youth programming, Wed., Aug 20 – Sat.,Aug. 23, Warehouse 21
Film programs

IFAM is currently looking for major sponsorships of all kinds for the stages, programming, facilities, and events. To discuss sponsorships, contact Linda Off at linda@indigefam.org.

IFAM’s list of participating artists is updated daily at www.indigefam.org.

Tsilhqot’in Nation welcomes recognition of full aboriginal title for the first time in Canadian history

Photo from http://rabble.ca/blogs/bloggers/brent-patterson/2013/11/council-canadians-supports-tsilhqotin-nation-supreme-court

By Tsilhqot’in Nation, June 26, 2014. Source: Intercontinental Cry

The Tsilhqot’in Nation welcomes the Supreme Court of Canada’s decision overruling the BC Court of Appeal’s judgment on Aboriginal title. The Supreme Court of Canada upheld the 2007 ruling of the BC Supreme Court and declared Aboriginal title to approximately 2000 km2 in the heart of the Tsilhqot’in homeland, in the Cariboo-Chilcotin region of British Columbia.

The Supreme Court of Canada’s ruling ends a long history of denial and sets the stage of recognition of Aboriginal title in its full form. Rejecting the BC Court of Appeal’s impoverished view of title as specific, intensely used sites is a step towards true and lasting reconciliation for all First Nations. The Tsilhqot’in Nation has worked tirelessly with many organizations to make this a reality.

“We take this time to join hands and celebrate a new relationship with Canada. We are reminded of our elders who are no longer with us. First and foremost we need to say sechanalyagh (thank you) to our Tsilhqot’in Elders, many of whom testified courageously in the courts. We are completing this journey for them and our youth. Our strength comes from those who surround us, those who celebrate with us, those who drum with us” said Plaintiff, Chief Roger William of Xeni Gwet’in.

Xeni Gwet’in Chief William states, “First Nations across this country have taken legal action, entered into treaty, practiced their language and demonstrated use of the land and through this they have supported us – we thank you. Non-First Nation organizations and First Nation organizations are adamant in helping us and we are grateful. We are especially grateful for the support we received from our neighbors, the non-Aboriginal residents and businesses in the title area, who intervened before the Supreme Court of Canada to say that they welcomed a declaration of Aboriginal title. These organizations have been interveners and in general support – sechanalyagh.”

“Under our own laws and teachings there is no question that these are our lands. This is the end of denying rights and title. We met the legal test in 2007 and that should have been the end of it. This decision will bring much needed certainty for First Nations, government and industry. This case is about us regaining our independence – to be able to govern our own Nation and rely on the natural resources of our land. We are ready to move forward in this new relationship with government and industry. That work starts today” said Chief Joe Alphonse, Tl’etinqox Government, Tsilhqot’in National Government Tribal Chairman.

Grand Chief Stewart Phillip, President of the Union of BC Indian Chiefs stated “amazing, absolutely amazing! Thank you Tsilhqot’in for your courageous leadership, temerity and relentless tenacity! The Supreme Court of Canada completely repudiated the greatly impoverished and highly prejudicial positions of the BC and Federal governments which formed the basis of the BC Court of Appeal decision. As parties supporting the Tsilhqot’in in this case, we worked collectively to ensure the Supreme Court of Canada would understand that recognizing Indigenous Title and Rights do not diminish Canadian society, it enriches it. Let us celebrate this momentous and historical victory!”

BCAFN Regional Chief Jody Wilson-Raybould stated, “This decision is a game changer. The court has clearly sent a message that the Crown must take Aboriginal title seriously and reconcile with First Nations honourably.” She continued, “The decision is an opportunity to truly settle, once and for all, the land question in BC – where our Nations are not simply making claims to the Crown under an outdated federal policy but where there must be true reconciliation based on recognition and where the outcome of negotiations is certain. On behalf of the First Nations in British Columbia, heartfelt congratulations to the Tsilhqot’in people.”

This decision needs to be acknowledged as a positive step forward in reconciliation between the government and First Nations. Resolving Aboriginal title reduces conflict, creates the opportunity for respectful relations and ends an era of denial. We stand in solidarity with all other First Nations and Indigenous people globally in the necessity of resolving land claims and moving forward.

Key To Saving Endangered Orcas: Chinook Salmon, Says Local Expert

FILE -- In this file photo provided by the National Oceanic and Atmospheric Administration (NOAA) and shot Oct. 29, 2013, orca whales from the J and K pods swim past a small research boat on Puget Sound in view of downtown Seattle.AP Photo/NOAA Fisheries Service, Candice Emmons — FILE — In this file photo provided by the National Oceanic and Atmospheric Administration (NOAA) and shot Oct. 29, 2013, orca whales from the J and K pods swim past a small research boat on Puget Sound in view of downtown Seattle.
AP Photo/NOAA Fisheries Service, Candice Emmons

By Bellamy Pailthorp, KPLU

Following the release of a federal report on the state of endangered orcas, one local researcher says there’s one factor that matters more to the whales’ wellness than toxins and vessel traffic: fish.

Ken Balcomb, whom many regard as the godfather of whale conservation, is the director of the Center for Whale Research in Friday Harbor. For almost 40 years now, the center has been keeping track of every individual whale in the three pods that make up the southern resident population of the iconic orcas that live in Puget Sound.

Balcomb says among the risk factors outlined in the report summarizing a decade of research, the orcas’ food is what matters most. They are very picky eaters, and scientists now know that about 80 percent of their diet consists of chinook salmon, another endangered species. So, if we want to recover orcas, says Balcomb, we need to focus on recovering that specific species of salmon.

“They need food. And that’s where the emphasis should be, is on enhancement of the chinook salmon stocks in the Salish Sea and the whole eastern Pacific,” he said. “We’re just not going to have a predator population without a sufficient food population.”

The research also shows the orcas hunt less and call louder when vessels are in the area, and they head to the outer coast during the winter, foraging as far south as central California. Toxins are also a factor in whale mortality, says Balcomb; high levels are found in their blubber.

But he says transient orcas are surviving in growing numbers despite these conditions, because their diet includes seals and porpoises, and they have plenty to eat. The toxins only become a critical factor when the whales are going hungry and living off their fat, triggering the toxins’ release, according to Balcomb.

US Ambassador Keith Harper: Violence Against Indigenous Women ‘Global Scourge’

Gale Courey Toensing, Indian Country Today

Describing violence against indigenous women and girls as a “global scourge,” Keith Harper, the United States ambassador to the United Nations Human Rights Council, called on the world peace organization to use everything in its toolbox to address the problem and urged the upcoming World Conference on Indigenous Peoples to raise awareness of it throughout the U.N. system.

“As we prepare for the upcoming World Conference on Indigenous Peoples, we express great concern that indigenous women and girls often suffer multiple and intersecting forms of discrimination and poverty that increase their vulnerability to all forms of violence. We also stress the need to seriously address the high and disproportionate rates of violence, which takes many forms, against indigenous women and girls worldwide,” Harper said on Tuesday (June 24) at the UN Human Rights Council in Geneva. ”Indigenous women and girls have the same human rights and fundamental freedoms as everyone else, and a common recognition of those rights must underpin efforts to address violence against indigenous women and girls.

The remarks were delivered in a Joint Statement on Eliminating Violence against Indigenous Women and Girls on behalf of 35 of the council’s 47 member states – Albania, Australia, Austria, Belgium, Benin, Bulgaria, Chile, Croatia, Congo, Czech Republic, Denmark, Estonia, Finland, Germany, Greece, Guatemala, Iceland, Italy, Lithuania, the former Yugoslav Republic of Macedonia, Mexico, Moldova, Montenegro, the Netherlands, New Zealand, Norway, Poland, Portugal, Slovenia, Spain, St Kitts and Nevis, Sweden, Switzerland, the United Kingdom, and the United States.

The statement was not a U.S. statement, but Harper and his team led the effort, working with the 35 different countries to come up with a statement that all of them agreed on, a staff member at the U.S. Mission said. Since the U.S. led the process, the U.S. ambassador read the statement before the council, the staff member said.

One of the key elements to stopping violence against indigenous women and girls is providing access to justice systems, Harper said. “Improving access to justice and empowering Indigenous Peoples are critical to this effort,” he said. Given that access, Indigenous Peoples themselves may well be in the best position to combat violence against indigenous women and girls, Harper noted. “They are closer and better able to address the issue when provided with tools and the legal capability to stop the violence. We will strive to, and encourage other states to, where appropriate, enable and empower Indigenous Peoples to better address these issues themselves by providing resources, adopting legislation and policies, and taking other necessary steps in an effort to stop the cycle of violence that affects them,” he said. He also stressed the need for coordination and dialogue between state and indigenous justice institutions to help improve indigenous women and girls’ access to justice and bolster awareness campaigns, including ones directed at men and boys.

Harper suggested a series of actions necessary to help end “the global scourge of violence against indigenous women and girls,” including comprehensive support services for survivors and improved data collection to determine the scope of the problem. “It will demand intensified measures to provide accountability for perpetrators and redoubled efforts to prevent abuse,” he said. He emphasized the need to respect and promote reproductive rights. “[T]he right to make decisions concerning reproduction free of discrimination, coercion and violence, and access to comprehensive sexual and reproductive health services must be integral to our efforts to end violence against indigenous women and girls,” Harper said.

The issue of violence against indigenous women and girls needs more attention, Harper said, encouraging “the relevant UN mechanisms” – such as the Commission on Women’s Rights and the Committee on the Elimination of Racial Discrimination – to use the UN’s existing tools more effectively to prevent and address the problem. He said the World Conference on Indigenous Peoples to be held in New York in September should highlight the problem, spread awareness of it, and respond to it throughout the U.N. system. “The meaningful participation of indigenous representatives in the World Conference and its preparatory process will be essential in this regard,” Harper said.

Harper, a Cherokee Nation citizen, is the first citizen of a federally-recognized tribe to become an U.S. ambassador. He is new on the job: The Senate voted 52 – 42 on his confirmation June 3 and seven days later he hit the ground running as the 26th regular three week session of the Human Rights Council opened in Geneva on June 10.

Sen. Heitkamp Reflects on Historic Presidential Visit to North Dakota

Vincent Schilling, Indian Country Today

In the wake of the historic Presidential visit to Indian country by President Barack Obama and First Lady Michelle Obama, Senator Heidi Heitkamp [D-ND], talked to ICTMN about being the receiving Senator of the day.

Soon after the President and First Lady arrived in North Dakota, Heitkamp joined them on Marine One and made their way to the Standing Rock Sioux celebration in Cannonball where the President and First Lady met with tribal leaders, talked with Native youth and enjoyed a powwow celebration.

Heitkamp also had an opportunity to speak at length with the Obama’s to share her concerns about Indian country and her recent initiatives to include her cosponsored legislation to support Native American language immersion programs and her first Native American Veterans Summit to connect Native vets with resources, support, and benefits.

For more information about Senator Heitkamp, visit www.heitkamp.senate.gov

Last week [week of June 13] was quite a week for Indian country.

The country got some insight into a powwow announcer.

You were the receiving Senator of the President and First Lady. How did that feel?

We shared such a concern for all of these issues. I was proud to show him the great traditions that we have down in Standing Rock. I was proud to be part of the day but this really was about a day for the Standing Rock Sioux Nation.

Yes, I was there and I was given a chance to participate, but what I really appreciated was how respectful they were of tribal sovereignty.

What types of things did you talk about with the President and First Lady – including the issues of course, but anything else?

I spent a lot of time visiting with the President about Native American housing, I think that is one of the critical issues and concerns that we have regarding how we are going to revitalize and improve conditions for Native American people.

I also spoke about the critical need to not only build more housing, but we need to destroy the housing that I think is dangerous to kids, such as houses with black mold. We need to make sure those homes are replaced.

We also spent a lot of time talking about education and the need for nutrition, including some of the work that the First Lady is doing in keeping our kids healthy.

We also gossiped a little bit about the Senate. (laughs)

Can you tell me any gossip? (Laugh in return)

No, I am not telling you that.

Was this the first time you’ve met them both at the same time?

This was the first time they were in North Dakota together, but it was also the first time I have been with the both of them.

It was an impressive day. What was the Presidents take?

If you take a look at where the President’s priorities are as it relates to Native American people, I think you will see a very sincere appreciation for the culture but also to the challenges in understanding the role that the federal government plays in making things better for Indian country.

Considering you are Senator of North Dakota, there is a lot to share about Indian country.

We have five tribes that are my constituents in North Dakota. I have a unique relationship with them. I was just talking about how I used to challenge federal officials to do something to improve the conditions for Native Americans and their families. Now I am in the position where I do not get to ask the questions, I am the one who must answer the questions. Now it is my job.

I come from a long tradition of North Dakota senators who have been champions. Quentin Burdick was beloved in Indian country and North Dakota. His dad Usher Burdick was a congressman who also worked on these issues for years. Sen. Byron Dorgan really picked up the mantle. If you think about what Dorgan is doing now he just does not give up. He is still trying to figure out what we can do and he has been a great help for me.

He was a witness for me on the child commission bill He is still a full partner. You can’t spend time in Indian country and not be motivated to take up the mantle of working with sovereign nations to improve conditions.

You are also an advocate for sustaining Native American languages.

[W]e [recently] had a great hearing on Native languages. A lot of people wonder what the big deal about a Native American language is. But in terms of recovery of the community, so much of Native culture is in their language – There are so many different words for different things which are things we can just take for granted.

The Senate committee on Indian affairs, Maria [Cantwell (D-Wash.)] was a great chair and I think now Sen. Jon tester [(D-Mont.)] will be a great chair, and we’re doing some very important collaboration for Indian country and we are also holding federal officials accountable for the decisions they are making.

In your discussions with the First Lady and the President, I am certain you discussed a lot of issues but did you discuss any possible workable solutions?

I will be talking to Jodi Gillette in the next couple of days as a follow-up to the President’s visit. But I will tell you, as persuasive as I like to believe I might have been in coming up with solutions, I do not think I could match the conversation that the President and First Lady had with six Native American youth who told their stories.

The things that the president is going to remember Is not me yacking on about housing, I think their take away will be those six amazing youth leaders who have had life challenges that most people could only imagine. They experience things that children their age should not have to have been confronted with – whether it be experiences involving suicide, parental addiction or whatever else there was.

I think if you ask the White House what they will remember other than the beauty of the Standing Rock Sioux Nation and the beauty of the people and ceremony – I think they will say they will remember those conversations with the six Native youths.

Considering such a historic day, what was your take on the entire experience?

I will tell you, there are two visual things that I will always have other than the panoramic beauty of what went on there at the Standing Rock powwow.

What I will really remember is a young Native American girl sitting next to Nicole Archambault the chairman’s wife who was literally shaking with excitement. When the president turned and looked at her, she burst into tears.

It was a reminder to me, as the President and First Lady were spending that time there, they were demonstrating: ‘You children are valued and you are important, that is why we’re here.’ You could see that pride in the people that participated.

The second thing I will remember is that I have never seen the President happier or more relaxed. I think those are my two emotional takeaways.

As tough as the conversations with those kids might have been, I think it was a joyful experience because he was seeing the best of their culture. They were not phoning it in, they were not checking a box – they were engaged and committed.

What do you hope will come out of all of this?

I hope what comes out of this will be the continuing of his efforts and improving education. Sally Jewell was there looking at the Cannonball school and I am hoping we can get a new school built. I think this was a stressful day for the President because he was speaking about Iraq on the same day. And with all of the stresses of his day-to-day life, it was nice to see this propelled to the front of his issues. We need to keep it that way.

Alaska Tsunami Warning Downgraded to Advisory

ANCHORAGE, Alaska — Jun 23, 2014, 5:26 PM | ABC News

By MARK THIESSEN Associated Press

Authorities have downgraded the tsunami warning that was issued for parts of Alaska’s Aleutian Islands after a magnitude-8.0 earthquake.

Monday’s quake generated small tsunamis, with waves of less than 7 inches, prompting the National Tsunami Warning Center to downgrade the warning to an advisory.

Small waves are still expected along parts of the Aleutian Islands stretching from Unimak Pass to Attu, and officials advised people to stay off the beaches.

The earthquake recorded at 12:53 p.m. Alaska Daylight Time was centered about 13 miles southeast of Little Sitkin Island or 25 miles north Amchitka Island, an area prone to earthquakes located about 1,300 miles southwest of Anchorage.

There were several strong aftershocks, but no immediate reports of damage.

The largest city near the epicenter is Adak, which has about 300 residents.

Farewell Big Chief, safe journey home

First Salmon Ceremony is an opportunity to show respect and gratitude for King Salmon

June 21, 2014, Tulalip News – Niki Cleary

The First Salmon Ceremony is a time when Tulalips honor the first King Salmon of the year. He is a representative of his people and when the people of Tulalip treat him with the respect, he returns to the salmon village carrying the message that we are worthy of the sacrifice, the life, that a salmon gives in order to feed us. It’s an ancient tradition that ensures good harvests and keeps us tied to the species that we rely on for both physical and cultural sustenance.

“This is tied to a value,” said Tulalip Board of Director and Treasurer Glen Gobin, “the value of giving thanks for the things that nature provides for us. The way we do things today may not be the same as we did 200 years ago, because many things were taken away. But as long as it’s done with good intentions and good feelings in your heart, our ancestors look at that and are happy.”

If you’ve never been to the First Salmon Ceremony, the first thing you notice is how it feels. Like a wedding or baptism, the atmosphere is somewhere between a family reunion and sacrament. Smiles, hugs and laughter permeate the ceremony. Along with the love, there are constant, gentle reminders that this isn’t just pomp and circumstance, this is a ritual that is necessary to the survival of our people.

“It’s important that the teachings we receive are passed on in the same manner we received them. If we don’t, then our future changes,” said Gobin. “It’s the young ones that will continue to carry that on.”

After describing the meaning behind the songs used in the ceremony and emphasizing that songs are considered personal property, Gobin further explained, “I tell this story every time, so that the young ones, when they hear the song, they know what it means. They know how it came to be and they can pass that onto the next generation.”

Federal Indian policy over the years has generally aimed to eradicate Native Americans as a people. Although, not as outwardly brutal as genocide, assimilation policies and cultural disconnection are considered just as damaging to tribal citizens as outright murder of the populace.

“We were supposed to assimilate into mainstream society,” Gobin said, describing the legacy of boarding schools. He continued, saying that Native Americans were supposed to lose their culture, lose their language and lose their identity.

“Through the course of time we lost much. All of our history is done in an oral manner,” said Gobin. Although much is gone, he pointed out that much has been saved as well.

“We failed to assimilate,” he said. “We failed to lose our culture.”

Gobin thanked those gathered for the ceremony, “You are here for a reason, you are here because this is a ceremony. That returning visitor (King Salmon), he knows who is here. You know the potential of the message he’ll bring to the other side.”

As the canoe took the remains of the first salmon back to the water, releasing him facing west towards the salmon village, Tulalips raised their voices in a song that means, “Farewell Big Chief, safe journey home.”