Tulalip News Archives - Page 250 of 279

TERO Construction Training Center first of its kind: First graduating class to receive state pre-apprenticeship credentials

Graduates of the Tulalip TERO Construction Training Center.

By Andrew Gobin, Tulalip News

TULALIP – Tulalip TERO celebrated the first graduating class of the new TERO Construction Training Center June 12. Students graduating at the TCTC celebratory lunch showcased their final projects. Tribal leaders, program staff, former staff, and students shared words about what the day meant.

“What you’re doing here is building a foundation for your careers,” began Tim Wilson, a program manager for the Department of Labor and Industry. “There is nothing in this world you can’t do if you put your mind to it. This foundation you’ve built will help in that.”

Wilson congratulated the students, and honored them and staff for the work to make the TCTC program a successful reality.

“I was on the phone the other day, talking to someone back in D.C., and we were discussing national issues and apprenticeship. I was able to say, ‘Well guess what. I’ve got the first tribal pre-apprenticeship program,’ and there was silence on the line,” he said.

Tulalip’s new TCTC program is the first state recognized pre-apprenticeship program fully operated by a tribal entity. Washington State Labor Board categorized it as a “pre-apprentice” program , whose graduates are qualified to join various trade unions and their respective apprenticeship programs. Upon completion of the coursework students are ready to safely enter the construction work environment.

“This program is a learning opportunity for our members and other Native Americans. It gives our people a chance to learn a trade and contribute to the building of our community. Many of the program’s graduates go on to full employment with our tribal construction department, or with one of the many construction companies in the region,” said Tulalip Tribes Chairman Herman Williams. “We’re very proud of those who have completed the first year of our newly recognized pre-apprentice program.”

The Tulalip Construction Training program has been in existence for over a decade and over the years has been managed by both the Tulalip College Center and The Tribal Employment Rights Office (TERO) and has also been funded by different grants. This past year it reverted to TERO management and with the change has come a shift in emphasis from simply providing the vocational training program to advocating and helping with job placement after students complete the program and exposuring students to the various trades through speakers from trade unions and representatives from certification programs. If students choose to stick with the trades as a career pathway they can expect to make a good living.

The Tulalip Tribes operates the TCTC in partnership with Edmonds Community College, offering training in the construction trades to its members, as well as other Native Americans, in order to help them obtain the necessary skills to enter the job market

“Edmonds Community College is proud to be a partner with the Tulalip Tribes in providing this opportunity for students to acquire job-ready skills in the Construction Industry Training program,” said Andy Williams from the Edmonds Community College business program. “Many of the graduates earn employment in the construction trades upon graduation, earning good wages and contributing to the economy and the community. This is a great educational model initiated by the Tulalip Tribes, and Edmonds Community College is honored to participate.”

TERO program staff, past and present, could not be more proud of their students, honoring the work they were able to accomplish.

The ten week course provides students instruction in the basics of the construction trade. Students are also awarded a flagging certification, First AID/CPR, and an OSHA 10 Hour Safety Card. In addition to these necessary construction skills, at the Tulalip TCTC students learn a set of values to guide and drive them towards successful careers.

Mark Newland speaks to his graduates during the Tulalip TERO Construction Training Center Graduation luncheon.Photo: Andrew Gobin/Tulalip News — Mark Newland speaks to his graduates during the Tulalip TERO Construction Training Center Graduation luncheon.
Photo: Andrew Gobin/Tulalip News

Mark Newland one of the instructors for the program, has worked with TERO for many years, formerly with the NACTEP program, offered some final words of guidance to his students. “I don’t worry about my reputation, I worry about my character. Because if you take care of your character, your reputation will take care of itself.”

Newland was praised for his dedication to the program, called “the soul of this organization, and a great role model.”

He talked about the pride the students should feel not only about the work they’ve done for themselves, but what it means for years to come, saying, “One of the great things about being a carpenter is, for the next 20 years, you will drive by a project and be able to say to yourself, ‘Hey…I did that.’ That is something to be proud of.”

Andrew Gobin is a staff reporter with the Tulalip News See-Yaht-Sub, a publication of the Tulalip Tribes Communications Department.
Email: agobin@tulalipnews.com
Phone: (360) 716.4188

Genetically engineered salmon threaten more than wild salmon runs

AquaBounty fish are genetically modified to grow twice as quickly as regular salmon. The salmon in the foreground is a natural Atlantic salmon, in the background is the AquAdvantage Transgenic salmon. *Photo: AquaBounty Technologies*

By Andrew Gobin, Tulalip News

Salmon is a crucial resource for many Salish tribes, including the Tulalip people who are historically referred to as the Salmon People for their relationship to the salmon. But what happens when there are no more salmon returning? What happens to the culture and identity of the Tulalip Tribes? Today, the ongoing discussion over the fish consumption rate and the proposed increase in water pollution allowed in watersheds around Washington State pose real threats to the survival of wild salmon, and in turn the Tulalip way of life. The salmon resource is already at a high risk for extinction, with wild Chinook (King Salmon) and Steelhead runs recently added to the endangered species list. Over the last four years a new threat has grown very rapidly, skirting around cultural and environmental policies through an ongoing debate under the United States Food and Drug Administration (FDA). Genetically-engineered salmon, known as AquAdvantage Salmon, developed by AquaBounty Technologies, present risks to natural salmon production, the environment, and Tulalip culture and identity.

Mike Crewson of the Tulalip Tribes Natural Resource Department explained some of the immediate threats posed by AquAdvantage salmon.

“While genetically-modified agriculture has been permitted for years and engineered crops are widely used in processed foods, this would be the first genetically-modified animal allowed for human consumption in the United States. Like other farmed fish, they will compete with the U.S. salmon market and tribal economies dependent on fishing, especially if the technology spreads,” he said.

AquAdvantage salmon are genetically-engineered using genes from different species of fish, not genetically modified through selective breeding techniques. AquaBounty uses a growth hormone gene from Chinook Salmon and a promoter gene from an eelpout (an eel-like fish) that speeds up the growth cycle. That combination of genetic code is then inserted into the DNA of Atlantic Salmon. The eelpout gene keeps the Chinook growth-hormone gene producing year-round. The result is an Atlantic salmon that grows to market size in 16-18 months rather than the three to five years required for Pacific salmon to reach full size. If the FDA approves genetically-engineered salmon for human consumption and they enter the market, they will be cheaper and grow much faster, which could decimate Puget Sound tribal economies and others dependent upon fishing.

The threat to genetic purity is crucial to realize in the genetically engineered salmon debate as well. A lawsuit recently filed in the State of Washington prevented the release of nearly one million hatchery steelhead throughout the state, under the guise of protecting natural steelhead runs from such consequences.

“The spotlight is on hatcheries right now, with particular undue scrutiny regarding the possible genetic effects hatchery fish could have on natural salmon populations. And that’s even when they come from the same stock as the wild fish,” explained Crewson. “State and federal regulators are even opposed to the transfer of native Pacific salmon between watersheds. While fishermen and others remain unsure how this technology could compete with native Pacific salmon, especially if the technology spreads, it is highly doubtful that the fishery regulatory agencies would ever allow genetically-engineered salmon into a region with wild salmon populations.”

The FDA decided that AquAdvantage fish require no labeling, meaning that consumers would not know whether or not the salmon they purchase is genetically-engineered or modified. For the Tulalip Tribes, the salmon people, this poses a threat to the very essence of our cultural identity. Some would say, the general public has a right to know what they are eating, especially Tribal members who may buy salmon that they presume are native for cultural, subsistence, and religious purposes, such as the wild salmon celebrated at the annual First Salmon Ceremony.

“These cheaper, quickly-maturing, genetically-engineered salmon grown in hatcheries are just another gimmick that takes the focus off of the need to protect and restore salmon habitat and rebuild self-sustaining wild salmon populations. Essentially, this undermines the Tribes’ and other’s salmon recovery focus on rebuilding natural salmon runs by restoring habitat and protecting the environment needed to support healthy natural and hatchery production. There is not a need to develop genetically-engineered fish that live their whole life in hatcheries. There is, however, a need to restore habitats and the environment to sustain long-term wild salmon populations to meet treaty-reserved harvest obligations,” Crewson said.

At the 40^th Anniversary of the Boldt Decision in February, the late Billy Frank Jr. reiterated that the importance of protecting the future of the salmon resource was just as important as the right to harvest the resource. Because, if there is no resource, what good is your right?

To date, the Muckleshoot tribe is the only tribe in Washington State, if not the nation, to officially oppose the FDA consideration of genetically-engineered salmon for human consumption. The Affiliated Tribes of Northwest Indians and the National Congress of American Indians recently released official statements in support of Muckleshoot’s opposition.

Andrew Gobin: 360-716-4188; agobin@tulalipnews.com

Celebrating the return of the King Salmon: Blessing of the fishermen and sharing with our ancestors

Tulalip Salmon Ceremony c.1980sPhoto: Smithsonian, Natalie Fobes — Tulalip Salmon Ceremony c.1980s
*Photo: Smithsonian, Natalie Fobes*

By Andrew Gobin, Tulalip News

The people enter the longhouse led by an important visitor carried on a bed of ferns, cedars boughs, and salmonberries. As the people enter they announce that our visitor is hik^w siyab yubech, Big Chief King Salmon, gathering around him in the center of the longhouse, rejoicing in his return and the promise he represents. The annual Salmon Ceremony celebrates the return of the King Salmon, the first salmon run of the year. It is a time for the people to all share in the first returning salmon. It is here that the yearly blessing of the fishermen takes place, praying for their safety and a bountiful season.

Helen Fenrich and Joanne Jones perform the blessing of the fishermen.Photo courtesy of the family of Stan and Joanne Jones — Helen Fenrich and Joanne Jones perform the blessing of the fishermen. 1997
*Photo courtesy of the family of Stan and Joanne Jones*

“We are thankful the fishermen have made it through another season. This is the reason we have the blessing of the fishermen, we ask the Great Spirit to bring them home safe, and ensure a good salmon catch,” said longtime ceremony leader, Stan Jones, Scho-Hallem.

For 24 years, my entire life, I have been raised with the salmon ceremony. I have attended all but one, and do not see myself missing any others. When practice starts, it is my favorite time of the year. For two months before the actual ceremony, families come together every week to share a meal, share the teachings, and share the songs and dances. I take great pride in seeing the ceremony continue and grow, and I am grateful to be a part of it. I’m thankful to carry on the work so many have handed down, thankful to see the familiar faces, and glad to see new faces.

Me, Andrew Gobin, leading the Snohomish War Dance for the first time in 1997.Photo courtesy of Stan and JoAnn Jones — Me, Andrew Gobin, leading the Snohomish War Dance for the first time in 1997. Derek Jones and James Whitebear follow.
*Photo courtesy of Stan and JoAnn Jones*

Glen Gobin, Tee-Chulh, who leads the ceremony today said, “This is the first year we have entered with the welcome song and not been able to fit everyone around the longhouse floor.”

In my lifetime, the number of participants has steadily grown. But over the last four or five years, many young people have started to come to practice, and continue to return year after year. This could not have been possible had the Salmon Ceremony been lost, as it almost was. Revived in 1974, thanks to the work of Harriet Shelton Dover, Morris and Bertha Dan, Molly Hatch, Daisy Williams, Stan and JoAnn Jones, Bernie and Delores Gobin, Neil Moses, Louie Moses, Bobby Moses, and many more, the ceremony continues today.

Harriette Shelton Dover speaks about the history of the salmon ceremony and how it was revived.Photo courtesy of Stan and JoAnn Jones — Harriette Shelton Dover speaks about the history of the salmon ceremony and how it was revived. 1976
*Photo courtesy of Stan and JoAnn Jones*

In First Salmon Ceremony Then and Now, Harriette Shelton Dover, Hiyultsa, was filmed as she spoke about the revival of the ceremony. “Morris Dan and I, we were cousins. And we talked about the salmon ceremony, which had been, really, disappeared, because all of the Indians were discouraged from speaking the Indian language. And so, this Salmon Ceremony is a revival of the Snohomish Tribe’s Salmon Ceremony.”

The Salmon Ceremony continues today. It is as much a place for learning as it is a place for celebration. During the weeks’ prior practices, families gather to teach new participants, ranging from small children up to their grandparents, the songs and dances, and what they mean literally and what they mean for our people. Many cultural values are discussed at practice as well, working to preserve the essence of our culture along with the songs and dances.

“We remember an almighty Creator, that we call, in our language, Dukwibulth. Dukwibulth created all the earth, all of its people. He created us. He created the salmon for our use,” said Hiyultsa.

We depend on the salmon in many ways for local economies and for cultural subsistence. One of the many teachings brought out at the ceremony each year is the importance of our visitor.

Glen Gobin leads the Salmon Ceremony, entering with the Snohomish Welcome Song. Photo: The Seattle Times. — Glen Gobin leads the Salmon Ceremony, entering with the Snohomish Welcome Song. 2000
*Photo: The Seattle Times*

“He is a scout for the salmon people,” said Tee-Chulh. “If we treat him with respect, if we receive him in a good way, and if we acknowledge his sacrifice for us to eat, he will return to the salmon village and tell his people that we are good people. And we will have a good fishing season that will sustain us through the year.”

“He is our grandfather,” added Patti Gobin, Squatalq, Glen’s sister who passes down the teachings she received from Hiyultsa at each practice. “Long before we were human, we were the salmon people. We still call ourselves the salmon people. Our grandfather allowed us to become human so long as we remembered who we are and where we come from. And so he comes every year to see if we remember and to see how we live our lives.”

His return symbolizes the return of a healthy salmon run, which our people depend on to survive, in many ways; as a source of income, and as a primary food source. A ceremonial feast to honor and celebrate that begins with the sharing of a small piece of fish and a drink of water, symbolic of everyone sharing in the salmon returning and the life that the water provides for our people.

For a few years now, the issues of climate change and environmental preservation and protection have been talked about on the long house floor at the salmon ceremony. Today, in the State of Washington, there is legislation being moved that would make regulations on industrial pollution more lenient. That legislation has direct impacts on the salmon and the people that depend on them.

“That piece of fish that we share in, that small amount we will all eat, that is equal to what the state is saying you can eat in a month without health risk. That’s not just us [Indian people], that’s everybody. And so, when we as tribes fight this, we do it for everyone,” said Tee-Chulh.

The Tulalip First Salmon Ceremony is about many things, but above all is the importance of culture. Our culture, the culture of the salmon people, extends far beyond our traditional customs to the values placed on caring for the environment and respecting the natural world. My grandfather, Bernie Gobin (Kia-Kia), always talked about respecting our resources, not taking them for granted.

Ray Fryberg Sr, Stan Jones Sr, and Stan "Sonny" Jones Jr. lead the people out to greet our visitor. — Ray Fryberg Sr, Stan Jones Sr, and Stan “Sonny” Jones Jr. lead the people out to greet our visitor. 1983 *Photo: Stan and JoAnn Jones*

Ray Fryberg Sr., Sdatalq, often shares a story that I appreciate. He was fishing with his grandmother, and there were lots of fish around, but his grandmother only ever caught enough to fill her small canoe and went home. When he asked why she didn’t stay and take more salmon home to sell or to keep, she simply replied that she left them so they would be there tomorrow.

The value in that story is to make sure there is enough salmon, enough of any natural resource, for tomorrow, for the next generation. That doesn’t just mean not overharvesting, it means protecting the environment so that the resource continues to not only survive, but thrive. If you take care of the resource it will continue to take care of you, and that is what salmon ceremony about today.

Andrew Gobin is a staff reporter with the Tulalip News See-Yaht-Sub, a publication of the Tulalip Tribes Communications Department.
Email: agobin@tulalipnews.com
Phone: (360) 716.4188

Leaving a legacy

Honorable Judge Gary BassPhoto/ Brandi N. Montreuil, Tulalip News — Honorable Judge Gary Bass
Photo/ Brandi N. Montreuil, Tulalip News

Judge Gary Bass discusses his career at Tulalip Tribal Court

By Brandi N. Montreuil, Tulalip News

TULALIP – Honorable Judge Gary Bass, a Colville tribal citizen, has been a staple at the Tulalip Tribal Court for over a decade. He has witnessed the growth in staff, programs, and the selection of the court as one of three chosen as a pilot project to exercise special criminal jurisdiction as authorized by the Violence Against Women Reauthorization Act of 2013 over non-Indians regarding domestic violence.

Recently Judge Bass received a lifetime achievement award from the Northwest Indian Bar Association in recognition for his long-term work in Indian country. The award recognizes his 49 years of law practice and work with Native communities. Tulalip News /See-Yaht-Sub was able to sit down with Judge Bass and discuss his work in Indian country and his retirement from Tulalip Tribal Court at the end of this year.

The decision to practice law

“I was a young officer in the Army, and when you are a young officer, people that are up for special courts marshals can request that they have an officer, even though they are not a lawyer, represent them. I did that a few times and I really enjoyed it. I had never thought about being a lawyer until that time. I had an old lieutenant colonel that was my regimental commander, I went to him and said, ‘you know, I am thinking about staying in the Army or I am going to law school.’ He said, go to law school. I never knew if that was a result of him thinking I was a lousy solider or he thought law school would be a better fit for me.”

The change from lawyer to judge

“I was in King County and I had a large practice. One of the court commissioners there asked if I would like to come and sit, as what they call a pro tem judge, in King County Superior Court on ex parte, and I said yes. I did that for 20 years, two to four days a month, and that was really the start of me being a judge. The reason I came here to Tulalip is because Mike Taylor called me, and said, ‘gee you know anybody that would like to come up here and sit as the criminal court judge three days a week?’ At that time I was thinking about going semi-retired, but I said, well sure. It was three days a week but immediately it became full time, and of course I have been here ever since. It has been a great ride. I have really enjoyed it. I had never thought about becoming a tribal court judge until Mike brought the issue up. It was a better fit than being in the Superior Court because I probably would have been appointed to the Superior Court as a minority candidate, but I didn’t really want to do that. So this was the best thing that could have happened to me.”

Life at Tulalip Tribal Court

“At Tulalip Tribal Court we hear all kinds of cases. Everything you can think of, from child custody to youth-in-need-of-care cases to criminal and so forth. Our days are really pretty busy. We have ex parte that we have two times a week, where we sign orders for people that need to get orders signed for default divorces, guardianships, probates, restraining orders for domestic violence cases, and minor settlement, and once a week I have the domestic violence staff-in meeting. It gets busy.”

Law in Indian Country, what makes it so different

“Tulalip Chief Judge Theresa Pouley and I are Native Americans, and we look upon the folks that come before us in the courts differently than we would in state courts. In state courts you probably are never going to see the individual in front of you again. Here, we get so that we know all the people that come before us. We know their family and we know all the things about them. Of course we look upon them as judges, but you kind of look at it more as of an elder guide. Their welfare and everyone that comes before us is extremely important to us. It is a different relationship and you get to be a part of the community here.”

“The law is frequently the same, but the things that are different of course are elders are treated with respect. We like to let folks have their say in court, which a lot of times in state courts the things that we allow people to talk about would never ever happen. Native Americans were treated so badly by the courts and justice systems that it is important to us to let them have their say. Some things that are said are not necessarily relevant to the case, but they should be entitled to have their say. As a result, we have a different attitude towards them. We regard everybody here as our brothers and sisters, and we are responsible for trying to solve their problems.”

Tulalip Tribal Court Honorable Judge Gary Bass (seated) explains Miranda rights to students during Heritage Law Day in 2013.Photo/ Brandi N. Montreuil, Tulalip News — Tulalip Tribal Court Honorable Judge Gary Bass (seated) explains Miranda rights to students during Heritage Law Day in 2013.
Photo/ Brandi N. Montreuil, Tulalip News

What Tulalip gave in return

“It has made me more aware of all the problems through the years that Native Americans have had, from generational trauma from sending them to the boarding schools and all the problems that have occurred because of that. It has made me aware of that and given me much more understanding of it, and the way we do things.”

“I was never a pow wow guy. My family lived on the [Colville] reservation and we did all the things that we normally do on the reservation, but we weren’t intimately involved in the cultural aspects of the tribe. So being here has made me more aware and respectful of all the traditions and culture of Native Americans. I have learned a lot that I never knew before. It has really been instructive to me as a Native American. As a judge, it has made me more understanding, and more willing to try to help people. One of the things I have always said is, when we get done, nobody is going to have statues of us like people in Washington D.C. and we are not going to have books written about us; our main legacy is that we have made lives better for our Native American brothers and sisters. That is our legacy and that is what drives me to want to do this.”

The awards

“I received a lifetime achievement award from the Northwest Indian Bar Association. It is recognition for someone’s long-term work they’ve done in Indian Country. At this point I have been working in Indian country, either urban or with tribes, for 48 years, so it is in recognition of that. When I was in Seattle I was very active in the urban Indian community.”

“I also have a plaque from the Martin Dale Hubbell organization, which is a world wide organization that sends out surveys to judges and attorneys to anonymously rate people. This award says I am AV, which means I have the highest ranking in legal and ethical ability that they can give. For me that was a great honor because it is from your peers. “

Accomplishing the task

“I am very satisfied with my career. I don’t think if I had to go back and do it again I would do anything any different. I have been very fortunate in a lot of ways, like coming here, I think that was the best thing that could have happened to me. I never had aspirations for being a Supreme Court judge, I always wanted to be a very good trial lawyer and I think I was. The crowning pinnacle of my career has been here at the Tribal Court, because hopefully I have helped make things better for Tulalip tribal members. The whole Court has contributed to the justice system here and the Tulalip Tribal Court is recognized through the nation as either one of the best or the best tribal courts in the nation. That is a result of the teamwork from the Board of Directors to all the departments, court staff and reservation attorneys. This Tribe should be proud of its court because it truly is one of the best.”

Brandi N. Montreuil: 360-913-5402; bmontreuil@tulalipnews.com

June 25, 2014 syəcəb

Please use the following link to download the June 25, 2014 issue of the syəcəb:

SYS 06252014 June 25 2014 Download

Boom City or bust!

Tulalip Boom City provides shoppers with one-stop firework shopping with over 120 stands to choose from. Photo/ Brandi N. Montreuil, Tulalip News

Tulalip Boom City opens its 35^th consecutive firework season

By Brandi N. Montreuil, Tulalip News

TULALIP – “It is a demand. There are people that want to buy fireworks and they know where to go to buy them. It’s why we are here, because of those return customers,” says Pink Cadillac stand owner and Tulalip tribal member, Dan Pablo Sr., about the annual firework-selling event in Tulalip known as Boom City.

Boom City, a malaise of 8×16 foot, cleverly decorated wooden stands displaying thousands of pyrotechnic merchandise, is in its 35^th year of operation. The 126 stands owners will have a little over two weeks to sell thousands of fireworks and make a profit that can range from $2,000 to $30,000.

To organize this massive event and keep stand owners and the hundreds of thousands who come to purchase fireworks each year safe, is a group of people called the Boom City Committee. The committee, consisting of five people, is responsible for site security, sanitation, and making sure Boom City policies are followed.

To ensure safety at Boom City, security personal are on-site throughout the selling season and enforce rules for stand owners and customers, such as no smoking near the stands, only lighting off fireworks in the designated discharging area, and safety in general. Tulalip Police Department also maintains an active presence at Boom City with a K9 unit, in addition to foot patrol units, who patrol to discourage illegal activity.

Committee chairman, Dan Pablo Sr., says planning for the event takes months, and that includes collecting of permit and insurance fees from stand owners before holding a drawing for stand lot numbers. After merchandise stocking and set up is finalized, Pablo says stand owners wait for the “rush,” what he calls the four days before the 4^th of July.

Photo/ Brandi N. Montreuil, Tulalip News

For 35 years, millions of customers have visited and purchased fireworks for their 4^th of July celebrations, at what has been described as the single largest place to buy fireworks in the Pacific Northwest and a place unlike any other. But what makes Boom City so successful?

Pablo contributes its success to the fact that customers can purchase fireworks that are illegal in Washington state, such as firecrackers, bottle rockets, missiles and sky rockets. Stand owners, who must be Tulalip tribal members 18 and over or spouses of Tulalip members to operate a stand, are legally able to sell these types of federal fireworks specifically due to the location of Boom City. Tulalip Reservation and it’s tribal citizens while they are on the Reservation, are subject to Tulalip and Federal firework laws, not State law, making the sale of fireworks exempt from state law, and it possible to possess and discharge them on tribal lands.

“I have seen prices in town that are lower than here, but our fireworks have more to them than what you can get in town, which is why they come here,” said Pablo, who also says the annual firework season presents a tremendous business opportunity to tribal members.

“It is a lot of work to do this. I look forward to it, and the extra money is a big draw. It is an opportunity to make extra money that you normally wouldn’t be able to, but you have to have some salesmanship skills. You have to know what you have is the big thing,” said Pablo about being a successful stand owner.

It is not only stand owners who stand to make a profit at Boom City this year, but also Tulalip youth, 16 and over. Youth are hired during the firework season to help stock stands, run errands, and help draw in customers. Food vendors also hire youth to take and deliver food orders.

While stand owners are open two weeks before the 4^th, it’s the few days before that they make most their profits.

“Selling is non-stop towards the end. There is no slow time. It is constant. It is a lot of work, and sometimes you don’t get lunch until 4:30 in the afternoon. It is that busy. But it is a lot of fun,” said Pablo.

Boom City will close on July 4, and is open daily from 6 a.m. to midnight. For more information regarding Boom City, please contact 360-716-4204. Or you can check out Boom City on Facebook.

Brandi N. Montreuil: 360-913-5402; bmontreuil@tulalipnews.com

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.”

Can you stand the heat?

Tulalip Bay Fire Department runs house fire drill

Tulalip Bay Frie Chief Teri Dodge uses an infrared sensor to measure the temperature of the burning room.Photo: Andrew Gobin/ Tulalip News — Tulalip Bay Frie Chief Teri Dodge uses an infrared sensor to measure the temperature of the burning room.
*Photo: Andrew Gobin/ Tulalip News*

By Andrew Gobin, Tulalip News

TULALIP – A ceiling of dense smoke hung inches above our heads as Tulalip Bay Firefighters and I crouched in the burning house. Removing my glove to snap a photo from the inside, I instantly felt the intense heat that filled the room around us. Crawling towards the burning room, my hand began to burn from the heat, forcing me to put my glove back on. Sensors measured the heat in the room where the flames were to be above 600^o Fahrenheit, so Tulalip Bay Fire Chief Teri Dodge splashed the flames with the fire hose. Even through protective bunker gear I could feel the heat from the blast of steam that shot out from the doorway of the room. My air tank was out so I had to get outside.

The Tulalip Bay Fire Department burned a house slated for demolition on June 14 on Mission Beach Road, across from the cemetery. They let me join them for the drill for an exclusive look at what they do, fitting me in bunker gear (firefighter boots, pants, coat, helmet, etc.) complete with an air-pack so I could safely be in the house to observe them in action.

What good is any drill without pizza? We enjoyed a lunch of four different kinds of pizza after the first round of drills were finished. Then on to the second drill, flashovers.

Fireman Eric Brewick punches out portions of the wall for ventilation.Photo: Andrew Gobin/Tulalip News — Fireman Eric Berwick punches out portions of the wall for ventilation.
*Photo: Andrew Gobin/Tulalip News*

I didn’t understand the term, but it sounded exciting. Once more I geared up to go in, though I could only stay in for one round due to safety concerns. There we were, crouched down. A second room was set on fire during lunch and had grown to a good size blaze. I couldn’t get any pictures, having to keep all of my protective gear on. Site commander Tom Cohee was my guide for this round, taking the time to explain what firefighters look for in a fire. Going in we had to crawl. The temperature in the smoke above us was upwards of 200^o, much hotter than the 110^o on the ground where we were. A firefighter would spray water at the ceiling, and depending on how much came down, they could gauge the temperature of the air above. As things heated up, another ceiling spray, and a cloud of steam surged downward, making visibility so low I couldn’t see my hand in front of my face.

They didn’t spray again for a few minutes, letting the gasses and flames build for the flashover. Cohee explained that flashover is when the air above, which is filled with gasses from things burning, gets so hot that they catch fire and flash, allowing flames to extend out of the burning room, the length of the house ceiling. No sooner had he explained than a flame whipped across the ceiling, rolling down the back wall I was leaning on. A few ceiling sprays cooled the air enough to contain the flashover. I exited with the team. I was heating up in all the gear, but I didn’t realize how hot it actually was in the house. Once outside, I removed my gloves and grabbed my helmet. That was a mistake. I couldn’t touch it any more than I could touch a skillet.

I have a new appreciation for the work firefighters do.

“We train this way because we have to,” said Chief Dodge. “In a real fire, we can’t choose or control the situation we walk into. So here, we have to practice multiple scenarios. Even though it’s practice, these drills are as dangerous as a real house fire.”

Tulalip Bay Fire Department is committed to the Tulalip community. In addition to responding to emergency calls, they can be found handing out fire safety information and tips at different events, like the health fair at the Tulalip Karen I. Fryberg Health Clinic. If you see them out in the community, be sure to say hi.

Andrew Gobin: 360- 716-4188; agobin@tulalipnews.com

Tulalip tribal Chair and Vice Chair participate in annual Strawberry Festival Fashion Show

By Andrew Gobin, Tulalip News

The Marysville Strawberry festival offers much more than a parade and carnival. Every year, junior and senior high school students are selected to participate in Strawberry Court, receiving academic sholarships from the April Friesner Scholarship fund. The royalty luncheon and fashion show is an entertaining way for the community to come together to raise funds.

Royalty past and present are welcome at the event, and many people form the community seek donated clothing from local businesses to show off at the event. This year, Tulalip Chairman Herman Williams Sr. and Vice Chairman Les Parks volunteered in the show. Tulalip elder Jeannie McCoy was present, along with the Tulalip Strawberry King and Queen, Hank and Geraldine Williams. Pauline Nolan, a Tulalip elder who is involved with the strawberry festival every year, also modeled, along with our own Nicole Sieminski.

Check out the photos.

Tulalip Salmon Ceremony

Salmon Ceremony is tomorrow, June 21st, at 10:30 in the morning. Members of the Tulalip community will gather to celebrate the return of the King Salmon, and to bless the fishing fleet. The ceremony today was revived from the traditions of old, as remembered by Harriette Shelton Dover, Morris and Bertha Dan, Molly Hatch, and Daisy Williams, and others.