Decades after the catastrophic existence of residential boarding schools, tribal communities continue to mourn and feel the trauma from their elders’ past. There are few remaining tribal elders who lived through this period, and even fewer who feel comfortable enough to tell their stories. Matthew War Bonnet (Lakota) is one elder who has been on the frontlines at community events, sharing his eight-year experience of being in a boarding school, and demanding apologies from the churches involved.
On Saturday, April 30, Tulalip community members gathered at the Hibulb Cultural Center to hear Matthew tell his story.
Matthew shared that he was around 11 years old when he was first taken from his home and forced into a boarding school in Michigan. These schools were meant to hold Native children up through the 12th grade, force European colonization, and deplete all tribal culture. He spoke of going away nine months at a time, living far from his family, to schools where he could no longer speak his language, no longer sing or drum, or carry out any actions that reflected his culture. Now required to follow a new religion, and partake in confessionals, he was often threatened if he didn’t have anything to repent for.
The amount of abuse that he and his classmates endured was astronomical and dehumanizing. He remembered being stripped of their clothes at a moment’s notice, being slashed with razor straps and struck with cattle-like prods. And often, his classmate’s ears were cut off.
Not long after his departure from the school, Matthew talked about seeing the toll that it was taking on the survivors. Years of torture led to lifelong scars not only on their bodies, but on their memories and hearts as well. Matthew shared how the people that survived boarding schools never truly walked away from it all. He spoke of the all-consuming anger that the survivors felt, never feeling any sense of peace. Many turned to drugs and alcohol and sometimes suicide to cope with the torment of their past. Some would even take their anger out on their families and children.
But, sympathizing with what they have been through, Matthew said, “it’s not fair to blame them, with not understanding what they’ve been through. What can you say that will actually help take away their anger?”
Many people in the Tulalip community speak of generational trauma. It is the concept that a shared communal trauma can be passed down from one generation to the next. This can ultimately can lead to generations of mistrust, sensitive fight or flight responses, depression, low self-esteem, and more. Generational trauma can quickly take over a community, and devour people’s abilities to heal.
When asked if he has spoken to other survivors in the area, and what similarities they might have with him, Matthew explained, “I never want to speak for anyone else’s experience. All I can do is make myself available to people, and tell my own story.”
Matthew’s son spoke about how he didn’t quite understand what his father had gone through, “as a kid growing up, I noticed my aunts and uncles didn’t trust my teachers at our school, and white people in general. For a long time, I didn’t understand it. But they (the survivors) were truly broken as children. I look at my son today and can’t imagine not being in control and being able to protect him.”
With the recent discoveries of Indigenous remains from the works of boarding schools, tribal communities are coming together and finding strength in conversation. As well as that, the voices of our people have begun to force the churches’ recognition for their doings.
“The church needs to acknowledge what they’ve done. These survivors of mission schools are suffering every day, and apologies don’t cut it. They should be making attempts to make things right, and help find the bodies of our people”, Matthew said.
It is the duty of our people to protect our elders, and create a better future for the generations after us. The more discussions had around residential boarding schools will only further heal tribal communities. Uniting together, and creating a safe shared space for Native Americans to discuss our dark past, and ultimately how we can move forward together. Generational trauma can stop with us.
“First of all, thank you all for being here and taking part in this movement to raise awareness. Together we will make our voices heard. Today, as we honor missing and murdered Indigenous people, I want to mention the importance of building up our young people and being sure they have a voice. Some of us adults are still looking for ours.
“We have been historically underrepresented. Our people have been oppressed for far too long. We have to work to address the white, colonized, patriarchal systems that this country is founded on. We have to make sure that we count at the local, state and federal levels. We cannot tolerate being underrepresented any longer. We have to show up to spaces and represent for those who do not have a voice. Times are changing and evolving. We are strong, resilient and have a foundation that we have to hold onto and carry with us. The foundation of being Native; Indigenous to this land.
“Rematriation is a fairly new word. So new it’s not even in the dictionary, yet, but it is the opposite of patriarchy. Rematriation means to return the sacred to the mother; it’s a means to restore balance to the world. We will continue to reclaim and restore our natural and traditional ways of knowing and being in order to help strengthen our roots for future generations. We need to be sure that our children can walk firmly in their identity, be proud of their culture, and know where they come from. We need to be sure they know the importance of protecting one another. That’s what it means to be a tribe.
“We need to be sure that women, children and all Indigenous people have a safe space to own who they are. I believe we can do it, but its going to take every single one of us working together. Only together can we protect our communities and ensure we have no more stolen sisters and brothers.”
Those eloquent, heartfelt words were shared by Tulalip’s own Jessica Bustad as she welcomed some two-hundred community members as they assembled in the bleachers and courtside seating of the Youth Center’s main gymnasium on Tuesday, May 3. Friends and relatives from both near and far respectfully dawned an assortment of red clothing, red regalia, and red handmade signs in a united effort to recognize the national crisis of Missing and Murdered Indigenous People (MMIP).
Our women, girls, and young men are being taken from us in an alarming way. As of 2016, the National Crime Information Center has reported 5,712 cases of missing American Indian and Alaska Native women and girls. Strikingly, the U.S Department of Justice missing persons database has only reported 116 cases. The majority of these murders are committed by non-Native people on Native-owned land. The lack of communication combined with jurisdictional issues between state, local, federal, and tribal law enforcement, make it nearly impossible to begin the investigative process.
Sobering Statistics
Indigenous women are murdered and go missing at a rate higher than any other ethnic group.
Indigenous women are murdered at a rate 10x higher than all other ethnicities.
Murder is the 3rd leading cause of death for Indigenous women.
More than 4 out of 5 Indigenous women (84.3%) will experience violence in their lifetime.
More than half of Indigenous women experience sexual violence (56.1%).
More than half of Indigenous women have been physically abused by their intimate partners (55.5%).
Nearly half of all Indigenous women have been stalked in their lifetime (48.8%).
Indigenous women are 1.7 times more likely than white American women to experience violence.
Indigenous women are 2x more likely to be raped than white American women.
Murder rate of Indigenous women is 3x higher than white American women.
*source: National Indigenous Women’s Resource Center
To understand the complex and ongoing MMIP crisis one must first admit the current systemic response to violence against Native people is immensely inadequate. Then one must realize the rate at which Tribes are losing their life-giving women is devastating to not just the tribal communities, but to the entire nation as a whole. Insufficient resources on the state level and lack of clarity on jurisdictional responsibilities on the federal level combine to severely hinder efforts to locate those who are missing.
Furthermore, the current legal framework for persecuting crimes committed on Native citizens by non-Natives is exceedingly complicated and creates many barriers for victims and Tribes working to protect their membership.
Despite a federal trust obligation to protect Native American communities, violence against Indigenous women in the United States continues at epidemic proportions. It greatly exceeds that of any other demographic of women across the country. While many issues need to be addressed to confront this human rights issue, it is clear that limitations placed on tribal government jurisdiction by the federal government are a contributing factor. Often resulting in non-Native perpetrators falling through the cracks in the system time and time again.
“A huge thank you to each and every one of you joining us in the circle here today. We know that we come with our prayers and that’s the strongest medicine we have. The thoughts we have in our mind create reality,” previously shared Deborah Parker, board of director for the National Indigenous Women’s Resource Center. She is nationally renowned for her critical role in the passage of the Violence Against Women Act (VAWA). “When I was a young girl I witnessed violence in our community, and I said a prayer then that when I get older I’d like to be a person to help change the laws to protect our people.
“If we speak forward with our voice and with our truth and with all of our strength, then we can move mountains. And truly there are others who believe in our words and will stand beside us,” she continued. “These are our lands. We’ve been taught we are caretakers of these lands. That’s a big responsibility for us as Indigenous people. Each and every person in this circle, from youth to elder, can fulfill this responsibility and bring about change that benefits us all. We need our women to be safe. We need our young people to be safe. We need our future generations to be safe. By standing together and working together we will make this prayer a reality.”
By learning from the experiences of surviving family members, the MMIP movement can work to achieve the changes needed to safeguard the lives of Indigenous people and strengthen the authority of Native nations to protect their citizens. Exemplifying this notion are Tulalip tribal members Udora Andrade, Veronica Jimicum and Lynette Jimicum who sat unified at Tuesday night’s MMIP awareness event. They serve as constant reminder of the ongoing search for Mary E. Johnson, a Tulalip woman who went missing on December 1, 2020.
Police Chief Sutter expressed to Mary’s family and those gathered in community, “We are very actively working on Mary’s case. We want to bring her home and give her justice. Its grassroots activism and events like this happening all across the country that put immense pressure on the legislators in Washington, DC. Here in Tulalip we’ve developed a tribal response plan with four components to help curb this crisis locally. It includes a victim’s liaison that strengthens family support and opens better lines of communication, tribal-led community resources spearheaded by concerned Tulalip citizens, use of local and regional media to increase awareness, and developing better protocols to serve our community as best as possible.”
Following a series of speakers from all levels of Tulalip leadership and enrichment programs, Josh Fryberg and Antone George led a large contingent of singers and drummers in coming together for a spirit enriching coastal jam, which well into the twilight hours.
“Our hands go up to each and every one of you who attended and helped make this moment possible,” said event coordinator Josh Fryberg. “Our thoughts and prayers go out to all in need. It will take each and every one of us to continue to be the difference, not just for us but for our future generations. By living in a good way that honors our ancestors we will continue to bring unity, to raise awareness, and strengthen our culture, together.”
The salmon are about gone. The forest is all but gone, and other resources are gone because of greed and mistreatment. We don’t know if we’ll ever be able to restore any of these things. So, this is an important story – the Salmon People story.
“The reason to tell this story is because it concerns the environment. And to show that the Snohomish people practiced this for hundreds of years – It tells us something, that’s been told a long time: to conserve and keep things and honor all things because they’re alive. The trees are alive. Everything we eat was alive at some time. And we should give thanks and respect these things as living spirits and show them respect appropriately. And if we don’t, we’re going to lose everything as we know it today.”
The statement above, and subsequent story below, were spoken by the late Bernie ‘Kai Kai’ Gobin nearly thirty years ago, back in 1993. An influential leader of his time, Kai Kai provided this re-telling of the traditional Tulalip story, Salmon Man, for the Marysville School District. The story has been passed on throughout the years since time immemorial, and Kai Kai credited Harriette Shelton Dover for passing it on to the generations following the boarding school era.
The Salmon Man story is important to the tribe’s way of life and is the reason why Tulalip and nearby tribes gather once a year to participate in the Salmon Ceremony at the start of the fishing season. During the Salmon Ceremony, the people pay tribute to the salmon for providing sustenance for the tribal community, while also taking time to traditionally bless the tribal fisherman before they journey out to the Salish waters to harvest salmon for their families.
Due to the cruel assimilation period, the traditional ceremony was outlawed for several decades. That is until 1976 when a handful of Tulalip elders, led by Harriette Shelton Dover, revived the ceremony by recalling what traditionally took place at the special honoring, thereby teaching the upcoming generations the songs, dances and the story of the Salmon Man, also known as the Salmon People story.
Dancers, drummers and singers are currently preparing for Salmon Ceremony which will take place this year on Saturday June 11th, beginning at 10:30 a.m. Leading up to the ceremony, the participants are meeting every week to collectively walk through the Salmon Ceremony start to finish, so the people can build a strong connection to the dances and songs as well as a cultural understanding of the stories about the Salmon People and of the Salmon Ceremony’s revitalization.
Tulalip Chairwoman, Teri Gobin, has participated in the ceremony since it’s revival and extends a warm invite to the entire community, stating that everybody is welcome to come and participate in the weekly Salmon Ceremony practices, which begins at 5:00 p.m. every Thursday at the Tulalip Gathering Hall. The last practice on June 9th, however, will be held at the Tulalip longhouse.
In commemoration of the upcoming Salmon Ceremony, Tulalip News is featuring a weekly mini-series focused on the important cultural and spiritual work that goes into the ceremony year after year. Last week, we explored the significance of passing the tradition onto the next generations and asked a number of participants two questions, when were they introduced to the ceremony and why it was important to them individually. Although we received a variety of great answers, numerous people listed two aspects as reasons to the latter question – practicing the traditions and passing those traditions to the youth.
The revival has already been carried across five decades, and one look into a practice session would show that the Tulalips are doing an incredible job of keeping their traditions alive by passing their teachings to the next generation. In fact, Kamiakin Craig, the grandson of Kai Kai, who shares his Indian name, attends every practice and participates at each Salmon Ceremony every year.
An integral part of the Salmon Ceremony is learning about the Salmon Man story, which is the basis of the ceremony itself and explains a great deal about Tulalip traditions and the importance of preserving their way of life. We’ll let Kai Kai take it from here, as his re-telling of the story is truly fantastic, and if you are like us, hearing and revisiting teachings from elders and elders who’ve passed on, is quite an amazing, eye-opening and enjoyable experience.
Kai Kai:
This is one version of the Salmon Man. You might have heard about the Tulalip Salmon Festival. The Salmon Festival was something that was practiced for hundreds of years by the Snohomish people, the sduhubš people. They are also called ‘the salmon people’. And the story’s extremely important because it links to the present day.
And the story goes that there is a tribe of Salmon People that live under the sea. And each year, they send out scouts to visit their homeland. And the way that the Snohomish people recognize that it’s time for the salmon scouts to be returning to their area is when, in the spring, a butterfly comes out. And the first person to see that butterfly will run, as fast as they can, to tell our chiefs or headmen, or now they are called the chairman. One of the other ways they recognize that the salmon scouts are returning is when the wild spirea tree blooms. The people call it the ironwood tree, and that’s what they use for fish sticks and a lot of other important things, like halibut hooks. It’s a very hard wood. So, when they see either one of these, a tribal member will tell the chairman, and he immediately sends out word to the people and calls them together in the longhouse for a huge feast and celebration to give honor to the visitors that are coming.
The salmon scout will arrive out in the middle of Tulalip Bay there. And the people send out a canoe to meet him. And they put the salmon scout inside the canoe, where a cradle is filled with fern leaves and other soft leaves for a bed for him to come in on and keep him fresh. And he’ll come in by canoe to the cliff right below our longhouse, and there, the whole tribe will be there on the water to greet him. And they’ll walk him in with songs of honor and just greet him in a special way. Then, he’ll be carried on that cradle up into the longhouse, where he’ll be taken around the fires three times and special songs will be sung in his honor. And they will show him the proper respect he needs as the high chief visitor from the Salmon people. And they will go through some different ceremonies there. Then, they will go up into what is now the tribal center and prepare the feast. Before the feast, everyone will share in a tiny piece of the salmon and drink a glass of water with it, a little water.
That’s what is done. And then, everyone sits down and feasts and enjoys the salmon and visits with friends and neighbors.
At the end of feast, they get up. Maybe a speech will be made, and, hopefully, it won’t be too long. Then, a song is sung, and they bring the remains that are left of the salmon back into the longhouse and thank him for coming and again honor him for the chief that he is and take him back down to the canoe, follow him back down there. And they take him back out and lay his remains back where they picked him up, out in the middle of Tulalip Bay. And, if they have treated that chief properly and showed him the proper respect, and treated him like the king he is, he’ll go back to the Salmon People that live under the sea and he’ll tell them that, “Hey, they greatly honored me. They treated me like I should have been treated. They gave me all the recognition I needed.” And he’ll recommend that the Salmon People return back in abundance.
And the reason to tell this story is because it concerns the environment. And to show that the Snohomish people practiced this for hundreds of years. They gave thanks for many things. One of the things was to honor this great chief from the Salmon People and try to protect his environment and have a place for him to come home to. It’s hard to imagine nowadays this visitor going back and telling them, “Hey, things are all right.” Because he has to tell them, “I’ve been up there, and I entered around Admiralty Head, and I started getting a headache.” And he says, “As I traveled further in I become confused and had a hard time finding Tulalip Bay this time.” And he says, “Worse than that. When I went up the Stillaguamish River my home was gone. Where I was born and raised, it’s not there.”
The salmon are about gone. The forest is all but gone, and other resources are gone because of greed and mistreatment. We don’t know if we’ll ever be able to restore any of these things. So, this is an important story – the Salmon People story.
“My father was one of the main people to work with the elders to bring the Salmon Ceremony back. A lot of these songs were almost lost,” said Tulalip Chairwoman, Teri Gobin. “It was Harriette Shelton Dover and all these iconic elders that wanted to make sure this was carried on. That was so important. My mom was the one who brought the cakes, and we would visit and write everything down to keep it for future generations. And that’s what’s most important, that these young ones are learning now.”
Close to one hundred tribal members met at the Tulalip Gathering Hall on the evening of April 21st for the first Salmon Ceremony practice of the year. Revived nearly 50 years ago, the annual event pays homage not only to the salmon for providing nourishment for the tribal community, but also to all the local fisherman who are preparing for a season out on the Salish Sea.
This year, Salmon Ceremony will be held on Saturday June 11th beginning at 10:30 a.m. at the Tulalip Longhouse. At the height of the pandemic, the Salmon Ceremony was canceled for the very first time since it’s revival in 2020 to limit the spread of the infectious disease. And although the people were excited to see the cultural event return in 2021, many lifetime Salmon Ceremony participants still felt as though something was missing.
Every year, with the exception of the past two, tribal members engage in a cultural immersion experience, weeks ahead of Salmon Ceremony, when the community begins preparations for the event. During Salmon Ceremony practice, tribal members get an opportunity to get reacquainted with the songs, dances and stories of the annual event, so when the day comes to pay respect to the first catch of the season, everything is executed precisely in honor of the salmon.
Each week, a walkthrough of Salmon Ceremony takes place at the practice sessions, allowing the chance for the people to learn the significance behind every song and dance that is performed and offered at the ceremony. This is also the perfect time for newcomers to learn about the proceedings that take place inside the longhouse and alongside the bay when the first king salmon of the year returns to local waters.
Although the turnout for the first practice was great, Teri stated that there is still plenty of room at the large Gathering Hall for more people to attend the practices, and invited the community to come out and take part in preparations of the ceremony. Salmon Ceremony practices are held every Thursday at 5:00 p.m., where a meal and good company is promised to each participant. All of the practice sessions will take place at the Gathering Hall except for the last practice on June 9th, which will be held at the longhouse.
As practices continue, Tulalip News will feature a weekly mini-series, leading up to Salmon Ceremony, focused on the traditions and hard work that goes into the cultural event each year. This week, we asked a handful of participants what the Salmon Ceremony means to them personally and received a number of great responses from youth to elders.
Said Tulalip tribal member, Andrew Gobin, “It’s about taking time out to recognize the old teachings and carrying them forward. That’s what the practices are about. We talk about the old teachings here and how you conduct yourself in ceremonial spaces, what’s expected of you. The practices are just as important as the day.”
Salmon Ceremony participants
Left to right: Kamiakin Craig: How long have you participated in Salmon Ceremony? Since I was a baby. Probably around 18-19 years. Why is it important to you? It was very important to my grandfather who passed away, Kai Kai. I share his Indian name and I really try to hold up what he was trying to do here with Salmon Ceremony. He loved this and I can remember having fun with him here too, so it’s important to me.
Andrew Gobin: How long have you participated in Salmon Ceremony? 32 years. Why is it important to you? It’s important for a lot of reasons – just the basic teachings about respecting the salmon, remembering to take care of the salmon and respect those things in nature that sustain our culture and lives. I take Salmon Ceremony very seriously when it comes to the blessing and the spiritual side of it. It’s something that was instilled in me my whole life. I feel like it’s my responsibility to carry and pass down as it’s been given to me.
Arielle Valencia : How long have you participated in Salmon Ceremony? About a year and a half. Why is it important to you? I find it important because this was taken away from us and it’s good that we’re reclaiming it and getting back together. Especially since COVID, it kind of struck natives a little harder from our traditional teachings. I feel like this is a good chance to get it all back.Left to right: Lizzie Mae Williams: How long have you participated in Salmon Ceremony? Since I was a baby. Why is it important to you? It’s fun and part of my culture, and I get to hang out with family.
Bill ‘Squall-See-Wish’ Gobin: How long have you participated in Salmon Ceremony? I’ve been participating since about 1982. Why is it important to you? Because I am a fisherman and honoring the first salmon that comes back to the bay is very important for cultural reasons. Being a fisherman, I’m the one who wants to catch that first fish.
C.J. Jones: How long have you participated in Salmon Ceremony? Since I was two. Why is it important to you? Our fish are our people, that’s who we come from. We’re the salmon people of the killer whale clan. Without the killer whales, we wouldn’t be alive, and the salmon helped us survive for generations. Left to right: Jackson Gobin: How long have you participated in Salmon Ceremony? Since I was like one or two. Why is it important to you? I get to sing songs and it’s really fun.
Foster Jones: How long have you participated in Salmon Ceremony? Since I was seven. Why is it important to you? Because I can learn new things about our culture.
Teri Gobin: How long have you participated in Salmon Ceremony? Since day one. I was here at the first one when we restarted it back with my father. I was actually here before that when we were sitting around the tables with the elders learning the songs and bringing it all back. Why is it important to you? We’ve come a long way and we’ve been practicing for a lot of years. What is most important now is that we are making sure the young ones are learning the songs, the dances and about those elders who brought it back again.
Kali Joseph: How long have you participated in Salmon Ceremony? Actually not very many years, for like four or five years now. Why is it important to you? First of all, it’s so cool being able to gather after all these years of being in isolation and through COVID. It’s important because, like one of the speakers said tonight, salmon is a big part of our way of life. It’s a great way to continue to pass down the teachings and share the meaning of Salmon Ceremony to the youth so it can be around for the next seven generations.Left to right: David Bohme: How long have you participated in Salmon Ceremony? I haven’t been in years. This is the first time that I’ve come in a long time. Why is it important to you? The culture. I’ve been kind of disconnected for a while and the kids are getting older and I want to teach them about the culture, our identity. I brought my daughters down here because I want to get them into it. And I want to get back it into myself, and just keep participating.
Marie Myers: How long have you participated in Salmon Ceremony? It’s been three or four years now. Why is it important to you? I started participating and getting more involved in my culture since I lost my mom because it helps me feel connected to her. It makes me feel good participating – singing and dancing. I think it’s amazing when the little kids come to the practices, it’s fun to teach them to sing and dance.
Troyleen Johnson: How long have you participated in Salmon Ceremony? Since I was 13. Why is it important to you? It’s important for me to teach her (Neveah) and my other nieces and nephews about our culture.
Neveah (left): How long have you participated in Salmon Ceremony? This is my first year! Why is it important to you? I haven’t been to Salmon Ceremony yet, but I am excited to learn!Left to right: Image Enick: How long have you participated in Salmon Ceremony? Salmon Ceremony was introduced to me when I was a little boy at Quil Ceda Elementary. Me and my friend were introduced to it when we were pretty young. Ever since then, I’ve always tried to peep my head in every now and then, and try to attend the Salmon Ceremony when I can. And if I’m not able to, I try to be at the practices. Why is it important to you? To understand and learn the songs that have been brought back by the elders, the main songs of the ceremony. It’s also important because I’ve always thought of it as a good way for the young ones to learn the songs and what it is to see and show respect, and to actually see the young ones go out there and dance.
Weston Gobin: How long have you participated in Salmon Ceremony? Eleven years, since I was two – really since I was born, but I’ve participated as soon as I was able to. Why is it important to you? Because it’s giving me all the teachings I need and it’s coming from my aunties and uncles. My family is all around me and I am learning all of my teachings.
Josh Fryberg: How long have you participated in Salmon Ceremony? The first time I came to Salmon Ceremony I was probably about nine years old, but the time when I start bringing my family was 2018. Why is it important to you? The reason it’s important to me is because it’s a part of our culture and we want to preserve it for our future generations while honoring our past generations who kept it alive for each and every one of us. Left to right: Shoshanna Haskett: How long have you participated in Salmon Ceremony? Four years, I used to go when I was little and we’re now getting back into it. Why is it important to you? It is important for me to be able to teach my kids our culture, our history and I love watching the warriors go out and do their dance.
Shane McLean: How long have you participated in Salmon Ceremony? Ten years! Why is it important to you? To pay respects to the salmon that continue to feed us and give us life. To show them respect and honor them the best way we can.
Ronald Cleveland: How long have you participated in Salmon Ceremony? A couple years now. Why is it important to you? It’s important for me to pay respect to our elders and the salmon, and I like drumming.
By Micheal Rios, Tulalip News; images courtesy Indigenous Milk Medicine Week
As Tulalip’s membership continues to increase, growing from approximately 3,600 in 2003 to 5,100 in 2022, so too does the number of newborn babies being enrolled into the Tribe every year. This baby boom, estimated at 120 per year, led to the Tribe investing in a whole host of Community Health related programs and services geared towards creating positive health outcomes for our youngest generation.
One such program is Maternal Child Health, wherein we find health educator Erika Queen of Alaska’s Inupiaq tribe. She has been working with moms and babies for nearly seventeen years. A focus of hers is helping our Tulalip mothers understand the importance of breastfeeding.
With Tulalip’s baby boom in full swing, it’s a critical time to understand just how important mom’s life-giving milk truly is. This may seem obvious to some readers, but recent statistics show the practice of following the CDC’s recommendation of exclusively breastfeeding until baby is six months is in huge decline. In fact, by this standard, just 25% of infants at 6-months-old are receiving the litany of benefits that come from mother’s milk.
Making the issue even more disheartening is the notion Native mothers and babies have one of the lowest exclusive breastfeeding rates at six months of any race or ethnicity in the nation. For our Native communities, breastfeeding is a public health issue. Because of the enduring health benefits breastfeeding provides, community leaders and medical professionals are making a concerted effort to reconnect Native women to the cultural tradition of breastfeeding. This is where Erika’s vital role as a health educator and advocate for both mom and baby comes in.
“The most important reasons for nursing your baby is that you want to. If you don’t want to do it, that is 100% your choice, I only advocate that people make that choice after considering the pros and cons of all your options. I’ve cried along too many parents who were informed that they “couldn’t” or “shouldn’t” breastfeed, only to find out that the reason given was due to that person/provider’s lack of understanding or lack of knowledge,” shared Erika.
“There is a myriad of reasons that show continuing to grow your baby from your body after birth is important, and that list keeps growing: lower rates of disease for baby, reduced risks of cancers, asthma, type 1 diabetes, ear and tummy infections, SIDS, and NEC (in preterm babies). Lower rates of disease for the birthing parent, too. Breastfeeding can help lower a mother’s risk of high blood pressure, ovarian cancer, breast cancer, and type 2 diabetes.
Women who practice breastfeeding and meet their feeding goals also have a protective factor against postpartum mental health problems. This means that telling someone to stop a successful breastfeeding relationship for their mental health is actually counterproductive. It also doesn’t completely prevent mental health issues postpartum – it just means it lessens them and removing breastfeeding may actually make those problems worse.
Mother’s milk is exactly what is needed by almost all babies. Its more than food alone, it aids our immune system in many ways – from the white cells and immune factors fed to baby (such as after baby’s saliva tells their nursing parent’s areola that baby was exposed to a germ at daycare) to feeding very specific gut bacteria that eat only oligosaccharides from human milk (not found elsewhere) – according to UCLA, 70% of the immune system is in the gut.
Breastfeeding/nursing can be an outstanding parenting tool. The act of breastfeeding releases hormones in parent and child that help to calm and connect – the love hormone, oxytocin – which can bring a tantrum to an end, heal more booboos than all the Band-Aids in the world, and build a bond and a relationship that is both strong and durable.
Science can tell us even more reasons that feeding babies the milk from their parent (or another human) is the ideal, but science doesn’t begin to understand how breastfeeding can connect us back to our ancestors, renew our cultures, and deeply feel human in the face of trauma, and more than anything, it doesn’t explain how it feels to look at your chubby baby smiling up at you with milk running down their chin rolls and think, “I made all of that.”
I think the most important reason to nurse your baby is that you can and you want to,” added the local health educator. “I nursed my baby because I knew it was the best possible nutrition, I knew it was more than just food, and I knew that it is how my ancestors fed their babies for eons.”
If you are a new or expectant mother, or a mom multiple times over with a baby and simply want to ask questions about breastfeeding in a safe place with a health educator dedicated to a successful outcome, then please contact Erika Queen directly. She is here to assist you and eagerly awaits your questions. Her contact info is as follows: Erika Queen, Maternal Child Health Educator. Cell number 360-913-2382 (text OK), E-mail Equeen@tulaliptribes-nsn.gov
Tulalip Tribes currently has 39 job openings within tribal government, ranging anywhere from work in the health clinic, to law enforcement, education, in-office positions, etc. Some of these positions even offer as much as a $2,500 signing bonus, and yet filling the positions has been somewhat difficult. The Human Resources department and Employment department are working tirelessly to find the perfect candidates and provide the Tulalip community with qualified personnel to take these jobs over.
Unfortunately, during the pandemic, much like many businesses, organizations, and tribal governments, Tulalip Tribes took an economic hit and had to make some difficult financial decisions. While they fought to keep their employees for as long as they could, eventually budget cuts had to be made. Inevitably, Tulalip lost a good portion of its staff, keeping their remaining staff based on seniority, and essential workers.
Since then, Tulalip has still been trying to maintain their current staff, while still formulating a plan towards rebuilding their employment numbers.
Executive Director of Human Resources, Amanda Hegnes, spoke about a hiring issue across the nation, and how medical/behavioral health positions have become the most challenging to fill. Tulalip has felt this as well with a Mental Wellness Therapist job opening they’ve had available since 2020.
Though some of the available positions are part of a niche job market, Amanda says that there are some ways to promote yourself as a candidate for these positions. These include earning the highest level of education pertaining to your job market, and expanding your job-related experience.
The hiring process for a typical position starts with listing advertisements, a screening, testing, interviewing, job offer and paperwork (UA & background checks), and finally onboarding.
It is no question that tribal members are preferred candidates when applying for positions within tribal government. Amanda talked about Tribal Code – Chapter 9.25 Tulalip Employment, that allows our membership and those who may support a Tulalip household to have first opportunity at an available position. It is because of this code that allows for tribal preference. They screen applicants in the order of Tulalip tribal members, spouse, parent or child of an enrolled Tulalip tribal member, current legal guardian (with court documentation of guardianship), or a domestic partner of a Tulalip tribal member, federally recognized Natives, federally recognized Native spouses, and current employees.
The current hiring process is set up to allow tribal members a better opportunity to obtain government-ran jobs. When publishing an open position, Employment Manager Nicole Zackuse said “the TTT Employment team will post the positions every Monday on their website and tribal Facebook pages. We also share harder-to-fill and niche positions on LinkedIn.”
Based on the latest tribal government employment records, of the 952 employees, Tulalip tribal members make up 450 (47%) of the current staff. 89 employees are either a spouse, parent or child of an enrolled Tulalip tribal member, current legal guardian (with court documentation of guardianship), or a domestic partner of a Tulalip tribal member. 83 employees are Natives enrolled from other tribes and 4 employees are spouses of Natives who are enrolled in other tribes. Lastly, there are 326 non-Native employees.
For more difficult and niche positions, Amanda discussed that if a tribal member does not meet certain job requirements, in an attempt to help them, they will advise the applicant to update their resume with any related job experience and education. This outreach allows tribal members a secondary opportunity to advance themselves in the interview process and further themselves as a candidate.
A misguided mentality that some people like to fall back on is the idea of favoritism in the hiring process. This concept is something that the department does not take lightly, as this would be a major ethical breach. As Nicole said, “the Employment team does not allow for favoritism or nepotism in the hiring process. All those who participate sign an agreement for fairness. If suspicion of bias occurs – the department will evaluate and possibly replace the suspected committee member(s).” Making this idea of favoritism virtually impossible.
For centuries, non-Natives have been regulating and dictating Native Americans on how to live their lives. With this oppression comes years of silence, lack of control, and forced colonization ideologies. The advantage of being a sovereign nation, is that we have the ability to apply tribal preferences for job openings. With tribal members taking on leadership roles, department positions, and overseeing day-to-day operations, we have the ability to use our voices for the better of our people.
As a tribe we value uplifting our Native brothers and sisters. We encourage our people to get an education and training in order give back to the community and work for the various departments in the tribe. This sets a precedence so that members can uphold the standards and cultural preservation of Tulalip Tribes, and establish a strong Native presence for generations to come.
If you are looking to start a new career path within tribal government, please refer to Tulalip Tribes’ employment website, employment.tulaliptribes-nsn.gov.
Anita Rodgers, 74 of Tulalip passed away April 18, 2022. She was born April 4, 1948 in Everett, WA to Joseph Pacheco and Magdalen “Oudy” Cladoosby. She received her flight attendant license in 1998 from the International Air Academy. She worked as a cook for the Tulalip Montessori. She was a traditional tribal dancer, traveling with her grandfather, Ernest Cladoosby to various Pow Pows. She liked to dance and go on road trips and camping with her children and grandchildren.. She liked Karaoke She loved her cats. She loved to go shopping and going to yard sales. She was a member of the Church of Jesus Christ of Latter Day Saints. She was a master at making fry bread. She was a very giving and compassionate person. She is survived by her three sons, Joe Henry, Vince Henry, and Rick Henry; grandchildren, Joe, Jerry, Brandon, Dustin, Anthony, Taylor, and Jasmin; and numerous great-grandchildren; siblings, Robert Monger, Chuck Vassar, Lucinda Cladoosby, Mark Monger, and Rose Webb. She was preceded in death by husband, Randy Rodgers, her parents; her sister Tina Pacheco; brothers Darryle and Joseph Pacheco; and her nephew Nathan; and her daughter-in-law Loulou.. A celebration of her life will be held Monday, April 25, 2022 at 10:00 AM at the Tulalip Gathering Hall with burial to follow at Mission Beach Cemetery. Arrangements entrusted to Schaefer-Shipman Funeral Home.
During the second weekend of April, bright and bold and absolutely beautiful Native culture filled the University of Washington’s Hec Ed Pavilion. Known best as home court for the Washington Huskies basketball teams, the 10,000-seat venue was a welcomed sight for singers, dancers and drummers who journeyed near and far to celebrate the return of UW’s spring powwow.
Notably absent for two consecutive years out of an abundance of Covid-related caution, the annual event returned for 2022 with an eye-catching array of Indigenous tradition on full display. Typically held shortly after the cherry blossoms bloom, the spring cultural celebration represents a season of renewal and rejuvenation.
“The circle has been closed the last two years because of the pandemic, so opening up these doors and blessing up the floor is must needed medicine for our people,” said event MC, Tulalip’s own powwow circuit aficionado Jobey Williams. “It’s a great honor to bring these traditions, dances and songs back to the University of Washington, so the people could use this opportunity to get some must needed healing.
“Our powwow here brings enlightenment to the heart for those with an empty chair at home from a loved one lost. To see so many people fill the seats in this arena lets me know how much the powwow circle is needed right now. Everyone is welcome to join the circle and receive that traditional medicine to heal their spirit,” he added.
According to UW history, the first powwow was held on the University of Washington campus and was coordinated by the American Indian Student Council in 1971. In 1989, from the AISC emerged First Nations @ UW which continues to organize and develop the biggest powwow in Washington State.
For a few years the powwow was held off campus, but in 1994 the First Nations organization worked hard to ensure the powwow was held on campus. This enabled First Nations to further its mission of promoting higher education and sharing Native American cultures within the University community. The support of the Office of Minority Affairs and Diversity has contributed to making this an annual event a university staple which attracts thousands of Native and non-Native individuals.
2022 marks the 51st rendition of the university’s student organized powwow. Giving Tulalip an additional connection to the well-attended, public event was fourth-year undergad student Hailey Enick. She serves as the Coastal Chair for First Nations @ UW and fulfilled an essential role during the powwow by holding boom mics over alternating drum circles.
“I decided to get involved and incorporate my coastal traditions in our UW powwow, which led to us opening with local canoe families offering a healing ceremony,” said the 22-year-old Tulalip tribal member intending to double major in American Indian Studies and Education. “It’s been an amazing experience working with everyone behind the scenes and having this event playout exactly as we wanted. Being the smallest student population at the university, it means so much to have our Native American culture and communities embraced and incorporated within our school functions.
“Growing up in Tulalip, where we have a lot of Husky fans, I dreamed of attending UW. Now, that I’m actually here fulfilling that dream I can say it’s a great institution offering amazingly diverse academics,” Hailey added. “I can’t recommend enough that our high schoolers consider UW as an achievable goal. I took a nontraditional route by attending Everett Community College for multiple years before successfully transferring to UW, which just proves there are multiple pathways to arrive at a desired destination.”
Just as there are multiple types of powwow protocols, in this case noncompetitive, there were multiple styles of dance for audience members to be in absolute awe of. From graceful grass dancing and frenetic fancy dance, to eagle feather adorned traditional dance and the mesmerizing metallic sound of women’s jingle dress, the Native performers turned tradition into shared connection. Accompanied by the continuous beat of the drum, it was much more than an audio/visual extravaganza. It was a welcoming back of the circle. It was medicine for the spirit.
“Self care is just that, it’s self care. What we’ve been missing is community care,” shared former UW tribal liaison and current PhD student, Ross Braine (Crow Nation). “We had no idea that our powwow would be this well received given the time we’re in. But as we’ve learned over the past two days, our students needed this, our elders needed this, and our local community needed this. The return of our spring powwow is about love for the people and all the good medicine that comes from being in community.”
