Federal Recognition Process: A Culture of Neglect

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Gale Courey Toensing, ICTMN

The Shinnecock Indian Nation was petitioner number 4 on the Bureau of Indian Affairs’ list of tribes seeking federal recognition in 1978 soon after the agency established the seven criteria for recognition.

Thirty-two years and $33 million later in June 2010, the BIA acknowledged the Shinnecock Nation as an American Indian tribe with a government-to-government relationship with the United States’ and whose members are eligible to receive health, education, housing and other services provided to federally recognized tribes – services the federal government is obligated to provide as a debt owed to the Indigenous Peoples in exchange for the loss of their lands.

Three or four days after receiving federal recognition, the tribe got another letter from the BIA, Lance Gumbs, former Shinnecock council chairman, said. “It was an internal memo from inside the Office of Federal Acknowledgement and this memo said the Shinnecock Tribe is indeed a tribe and they should be recognized expeditiously in this process,” Gumbs said. “And that letter was dated from 1979.”

The Shinnecock Nation’s experience in the BIA’s Federal Acknowledgement Process (FAP) is not unique; it’s typical of a process that’s been described as broken, long, expensive, burdensome, intrusive, unfair, arbitrary and capricious, less than transparent, unpredictable, and subject to undue political influence and manipulation. It reflects a culture of neglect on the part of the federal government, indigenous leaders and others involved in recognition efforts say.

Related: Federal Recognition: Can the BIA’s Acknowledgment Process Be Fixed?

On January 16 and 17 close to 200 tribal leaders and representatives of both federally recognized and “unrecognized” indigenous nations, attorneys and consultants specializing in the FAP, and federal officials gathered at Arizona State University’s Sandra Day O’Connor College of Law for a unique conference called “Who Decides You’re Real? Fixing the Federal Recognition Process.”

“The recognition process is a broken system that needs to be reformed,” Brian Cladoosby, chairman of the Swinomish Indian Tribal Community and newly elected president of the National Congress of American Indians (NCAI), said in his opening remarks at the conference. Cladoosby said he told Interior Secretary Sally Jewell recently to fix the broken process. “I said, ‘Take the 19th and 20th century rules and regulations that are paternalistic and fit them for the Natives that we have today,’” he said. The federal acknowledgment process is critically important, Cladoosby said. “Put simply, federal acknowledgment empowers tribes to govern and provide the services and stability their people need in order to preserve their culture. The failure to acknowledge a historical tribe is a failure of the trust responsibility and contributes to the destruction of tribal culture.”

The conference focused on the challenges faced by unrecognized tribes and covered all aspects of federal recognition, including its history, the administrative process, current issues, and proposed new rules and regulations that would reform the process – a discussion presented by the BIA’s Deputy Assistant Secretary Larry Roberts. Several tribal leaders, like Gumbs, and tribal representatives told their tribes’ stories.

The BIA’s own numbers tell its story. Since 1978 when the FAP was established 356 “groups” have sought federal acknowledgment. Of that number, 269 have not submitted documented petitions. Of the 87 that have submitted documented petitions, the agency has resolved 55 and 19 have been resolved by Congress or other means.

“Resolved” doesn’t mean the groups were given federal acknowledgment. Of the 55 resolved, 17 were acknowledged and 34 were denied. The remaining four had their status “clarified” by other means.

Although the number of unrecognized tribes was not pinned down at the conference, the Government Accountability Office identified approximately 400 non-federally recognized tribes in a study it conducted in 2012 on federal funding for unrecognized tribes. The study found that 26 non-federally recognized tribes received funding from 24 federal programs during fiscal years 2007 through 2010. Most of the 26 non-federally recognized tribes were eligible to receive this funding either because of their status as nonprofit organizations or state-recognized tribes.

State recognition didn’t help two Connecticut tribes – the Schaghticoke Tribal Nation (STN) or the Eastern Pequot Tribal Nations (EPTN) – hold on to their status as federally recognized tribes. Ruth Torres, an STN citizen, described the campaign of political influence that ultimately resulted in the unprecedented reversal of both tribes’ federal acknowledgment. She talked about a cluster of events in May 2005 that worked in concert toward reversal of the tribe’s federal status: an appeal of the Final Determination by then Connecticut Attorney General Richard Blumenthal (now a senator), the hostility toward the tribe expressed by residents at a town meeting in Kent where the tribe has a 400 acre reservation – all that remains of approximately 2,500 acres set aside for the tribe in 1736 – and a House Committee hearing called “Betting on Transparency: Toward Fairness and Integrity in the Interior Department’s Tribal Recognition Process” that featured some of the most zealous opponents to federal recognition, Indian gaming and Indian country in general in politics.

“Betting, it was called,” Torres pointed out. “Now tell me, what do you think was the motivation for the political influence exerted on the FAP?” Federal recognition gives tribes the right to conduct Class III gaming, but contrary to popular belief, STN, like the majority of other tribes, filed its petition years before the Indian Gaming Regulatory Act (IGRA) was enacted in 1988, Torres said. The IGRA launched Indian gaming on the path to becoming the $27 billion industry that it is today, but along with its success came a backlash of political opposition that effectively put the brakes on federal recognition.

STN had been in the FAP process since 1981 and by the mid-1990s it became clear – just as it did to the Shinnecock Indian Nation, Torres said – that the tribe needed a financial backer and it entered into a casino deal with Fred DeLuca, owner of the Subway chain, and a group called Eastlanders. The investors spent around $22 million on the process, Torres said. Nonetheless, the political opponents were successful in overturning the tribe’s recognition and even in influencing a federal judge who denied the tribe’s appeal of the reversal in part because he said he believed federal decision makers who said they were not influenced by the frenzy of political pressure that was brought to bear upon them.

RELATED: Judge Denies Schaghticoke Appeal

The Pointe-au-Chien Indian Tribe’s story is one of the saddest tales of federal government neglect and bureaucratic rigidity.

In 2008, the Bush administration issued proposed negative findings to both the Pointe-au-Chien Indian Tribe and the Biloxi, Chitimacha Confederation of Muskogees, Inc. (BCCM). Members of both tribes are descendants of the historical Biloxi, Chitimacha, Choctaw and other tribes and subgroups.

Pointe-au-Chien proved it had been identified as an American Indian “entity” since 1900, the Bush Interior Department said, but it hadn’t submitted a membership list or demonstrated that it was a distinct community or had political entity before 1830.

RELATED: Bush Administration Put the Wreck in Federal Recognition

Pointe-au-Chien is a traditional community whose members survive on sustenance fishing and hunting in their coastal Louisiana territory. But the tribe’s land has been washing away for decades in the erosion of thousands of square miles of coastal wetlands. The erosion is caused by salty water from the Gulf of Mexico flowing into the fresh water marshes because levees built for navigation along the Mississippi River since the beginning of the 20th century prevent mud and silt from cyclically rebuilding the marshes and coastal bottom. Add to that environmental disaster the devastation wreaked on the Louisiana coast by Hurricane Katrina in 2005 and BP’s Deepwater Horizon oil spill in 2010.

The tribe notified the Coast Guard that it’s sacred sites were in danger from the oil and needed protection, Patty Ferguson-Bohnee, a Pointe-au-Chien tribal member and director of the Indian Legal Clinic at Arizona State University, said. “At one point in the process, the federal government said, ‘We cannot consult with you because you’re not a federally recognized tribe,’” Ferguson-Bohnee said. Even when the remains of Pointe au Chien ancestors were found, the tribe could not access them for reburial because it lacks federal acknowledgment. The tribe also lacks the means to hire experts to bolster its petition for recognition. And without drastic wetlands restoration efforts by the federal government the tribe’s remaining lands continue to disappear.

For Gumbs, the federal recognition process “consumed all of my adult life – 32 years,” he said. “When we started this process [in 1978] it should have been a relatively fair and equitable process. Instead it turned into a test of strategy and will. We went from playing checkers to playing chess…We had to think of the next three moves, four moves that we were going to make in response to how they [the Office of Federal Acknowledgement] were treating us. They had a complete disregard for the criteria [for federal acknowledgment] as they were written and they would change the rules right in mid-stream.”

You can’t have tribes stuck in the process for 30 years, Cladoosby said. “That’s just unacceptable. No one should have to wait 30 years to be told that the federal government is going to recognize them. The process is broken. It needs to be fixed.”

 

Read more at http://indiancountrytodaymedianetwork.com/2014/01/23/federal-recognition-process-culture-neglect-153206

In Your Teepee will bring tribal culture and activism to the everyman

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By Niki Cleary, Tulalip News

At 32, Deshawn Joseph has already lived the life of an addict, cleaned up and is currently father to three children and founder of In Your TeePee, a small art and apparel business dedicated to giving back.

“In your TeePee is a reflection of what’s in your closet, but not just your closet, your home, your people, where you live and what you represent. I want to follow my culture and bring back pride in the Indian Community through exposure of art, political awareness and philanthropy. I want to give these teachings to the youth, show them that there are bigger and brighter things than just this reservation and your own family. I want to show that our people are resilient, we’re strong, creative and we have passion.

“In Your TeePee isn’t just about pride,” Joseph continued. “It’s about being humble, in a conducive manner for our youth. It’s a group of people working together, all native based and working for a brighter future. I started this with the free promotion of art. I’m not wealthy, I’m a full-time deckhand just trying to make it work, but I want to give back.”

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Although Joseph is the founder and provides the vision behind In Your TeePee, the company is run more like a co-operative for artists.

“I know artists out there who are very talented, but may not have the time, money or ability to promote themselves. I’m currently working with five artists at this time, all Native American. I don’t necessarily want to be the front line person. Multiple people have stepped forward to say, ‘I like what you’re doing.’ It’s so exciting. Chad Charlie, a comedian with Rez2Rez, wants to be the face of In Your TeePee. I have four categories: Apparel, Art, Music and Community. We also want to give back to the community through public speaking. We’re against drugs, gangs and want to prevent suicide. This isn’t just for me, this is for our people.”

In Your TeePee has featured artwork by Toni Jo Gobin (Tulalip), Clint Cambell (Ojibwe), Daniel Mayotte (Red Lake Band of Chippewa), and Aaron Hamilton (Yakama).

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“I’m not an artist,” Joseph confessed. “I want to say I’m the creative mind behind the art. The people who do my art, I give them an idea and let them do the art their way. I never did art, I’ve tried, but I just don’t have that touch with my hands, but I can image it in my mind.”

Although his only storefronts are Facebook and a booth at tribal gatherings, Joseph has big dreams for expanding the brand.

“I have ideas for Zumies and Pac Sun. These stores aren’t necessarily Native, but they do carry political t-shirts. If I could get a shirt into Zumies, that could really solidify us. For now I’m strictly on-line and doing Native American gatherings.”

Joseph’s dream for In Your TeePee started years ago; he credits his family, especially his children Jaylen (13), Caleb (11) and Tamiah (9), with motivating him to launch.

“Native American’s are just like a star quilt. Each generation is stitched to the next. My grandmother is Loretta James. My mom’s father is Douglas Jefferson from Lummi. My mom is Carmen Burke, she’s always interested me in my art, dancing and fashion. That’s where I started this love of fashion. And just me being a father, I want my children in the best position to succeed. I’ve turned my life around and hopefully my children can see that their father is leading by example.”

For more information about In Your TeePee find it on Facebook or email inyourteepee@gmail.com. If you’d like to share your business with the community, please contact the See-Yaht-Sub at editor@tulaliptribes-nsn.gov.

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‘SCALP EM!’ Racist T-shirt for Sale After Florida State BCS Victory

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Simon Moya-Smith, 1/14/14, Indian Country Today Media Network

Unauthorized fan merchandise surfaced on the web recently after the Florida State University Seminoles defeated the Auburn University Tigers at the BCS Championship last week.

Among the bevy of fan merch, one specific T-shirt has FSU officials rushing to see that it is discontinued.

The T-shirt, marketed as a “Florida State University 2013 National Champs Vintage Tee,” and manufactured by RowdyGentlemen.com, has the words, ‘SCALP ‘EM!,’ emblazoned across the chest. Below the text is an arrow and tomahawk.

Liz Maryanski, vice president for university relations, told Indian Country Today that on January 10, FSU officials began measures for an “emergency cease and desist” of all sales of the offensive T-shirt.

“We would never license that shirt,” Maryanski said. “That term is extremely derogatory and it’s offensive.”

Maryanski said that during such infringement issues, FSU employs a third party company, Collegiate Licensing, to address the matter. The company will then contact the unlicensed vendor directly, she said.

“Generally, they act very quickly,” she said.

Maryanski said that even if infringement were not an issue, FSU would work diligently to see that the T-shirt is eliminated.

“This is an infringement issue, but even it wasn’t, we would do everything in our power to shut it down,” she said.

Maryanski also said that FSU is “honored” to be able to use the Seminole name and is “very protective” of it.

RELATED Why Jim Warne Will Be Pressing Mute Button During Tonight’s BCS Game

Gary Bitner, spokesman for the Seminole Tribe of Florida, told Indian Country Today that the tribe is confident that FSU will make sure the shirt is discontinued.

“They (FSU) move quickly and effectively to do what needs to be done,” Bitner said, adding that the tee is a “terrible shirt.”

“It’s too bad that in 2014 we still see this kind of image and stereotypical presentation,” he said.

The Seminole Tribe’s Tribal Council authorized FSU to use its name and symbols and has an ongoing relationship with the university, Bitner said.

“The relationship between Florida State and the Seminole Tribe is one of mutual respect,” he said.

As of January 13, the T-shirt has not been taken down from the website and is still for sale.

Representatives of RowdyGentlemen.com did not respond to Indian Country Today’s request for comment.

An undefeated FSU beat Auburn 34-31 at the Rose Bowl in Pasadena, California, on January 6.

 

Read more at http://indiancountrytodaymedianetwork.com/2014/01/14/scalp-em-racist-t-shirt-surfaces-following-florida-state-bcs-victory-153092

Natives & the Military: 10 Facts You Might Not Know

 

 

WikipediaBattle of Chochiwon, 1950Read more at http://indiancountrytodaymedianetwork.com/2014/01/09/natives-military-10-facts-you-might-not-know-153032
Wikipedia
Battle of Chochiwon, 1950

Vincent Schilling

1/9/14 ICTMN.com

Considering American Indian and Alaska Native Veterans have served in every branch of the U.S. Military for well over the past 200 years, It goes without saying that their efforts and histories of distinguished services should be recognized.

In addition to any recognition, while studying the facts surrounding Native Veterans through such reports as released by the U.S. Department of Veterans Affairs (VA) or the historical accounts of War Department officials, you will discover some interesting facts about Native Veterans outside the fact that American Indians serve at a high rate and have a higher concentration of female servicemembers.

Here are 10 interesting and surprising facts we found:

Detail from cover of The Blue, the Grey and the Red, still one of the under-told stories of the U.S. Civil War.
Detail from cover of The Blue, the Grey and the Red, still one of the under-told stories of the U.S. Civil War.

An Active Role in the Civil War

According to an extract from ‘A Compendium of the War of the Rebellion by Frederick H. Dyer’ In 1862, several Indian Home Guard Regiments were organized and expedited in Indian territories and utilized for several years by the Union Army during the Civil War. Statistics show just fewer than 3,600 Native Americans served in the Union Army during the war.

Stan Watie, left, & Ely S. Parker (Courtesy Wikipedia)
Stan Watie, left, & Ely S. Parker (Courtesy Wikipedia)

Two Civil War Generals of Distinction

Stan Watie (Cherokee) joined the Confederate Army to become a notoriously fearsome General and the last Confederate General to Surrender. Ely S. Parker (Seneca) whose father fought in the War of 1812, enlisted into the Union Army rose to become General and served on the staff of Ulysses S. Grant.

Cherokee patient, World War I. U.S. Base Hospital No. 41, Paris, France, c. 1917-18. (Courtesy U.S. National Library of Medicine)
Cherokee patient, World War I. U.S. Base Hospital No. 41, Paris, France, c. 1917-18. (Courtesy U.S. National Library of Medicine)

 

12,000 for World War I

When World War I started, American Indians were not considered U.S. citizens, but that did not stop approximately 12,000 Natives from volunteering to serve in the U.S. military. In addition, four American Indian soldiers serving in the 142nd Infantry of the 36th Texas-Oklahoma National Guard Division received the Croix de Guerre medal from France.

Courtesy womensmemorial.org
Courtesy womensmemorial.org

 

Native Women Doing Their Part

During WWI, 14 American Indian women served in the Army Nurse Corps, with two of them serving overseas. Mrs. Cora E. Sinnard, (Oneida) and Charlotte Edith (Anderson) Monture (Mohawk) both served as Army Nurses in France at a military hospital to lend their skills toward the war efforts overseas. Monture, who referred to her service as ‘the adventure of a lifetime,” died in 1996 at the age of 106.

October 29, 1940, U.S. Attorney General Robert Jackson draws the third draft lottery number from a large jar, as President Franklin Roosevelt looks on. (Courtesy nationalww2museum.org)
October 29, 1940, U.S. Attorney General Robert Jackson draws the third draft lottery number from a large jar, as President Franklin Roosevelt looks on. (Courtesy nationalww2museum.org)

A Draft Could Have Been Avoided

War Department officials have stated, that during WWII, if the entire population had enlisted at the same rate American Indians did, Selective Service would have been unnecessary. According to the Selective Service in 1942, at least 99 percent of all eligible Indians, healthy males aged 21 to 44, had registered for the draft. The annual enlistment for Native Americans jumped from 7,500 in the summer of 1942 to 22,000 at the beginning of 1945.

 

    In a file photo U.S. Marines of the 28th Regiment of the Fifth Division raise the American flag atop Mt. Suribachi, Iwo Jima, on Feb. 23, 1945. Joe Rosenthal, who won a Pulitzer Prize for his immortal image of six World War II servicemen raising an American flag over battle-scarred Iwo Jima, died Sunday. He was 94.
In a file photo U.S. Marines of the 28th Regiment of the Fifth Division raise the American flag atop Mt. Suribachi, Iwo Jima, on Feb. 23, 1945. Joe Rosenthal, who won a Pulitzer Prize for his immortal image of six World War II servicemen raising an American flag over battle-scarred Iwo Jima, died Sunday. He was 94.

The Ten Percenters

By the end of the WWII, 24,521 reservation Indians and another 20,000 off-reservation Indians had served in the military effort – or 10 percent of the American Indian population. This combined figure of 44,500 represented one-third of all able-bodied Indian men from 18 to 50 years of age. In some tribes, the percentage of men in the military reached as high as 70 percent.

The Native American Marine Corps Women Reservists are pictured at Camp Lejeune, North Carolina on October 16, 1943. Pictured, from left, are: Minnie Spotted Wolf (Blackfoot Tribe), Celia Mix (Potawatomi Tribe), and Viola Eastman (Chippewa Tribe). (Courtesy U.S. Marine Corps)
The Native American Marine Corps Women Reservists are pictured at Camp Lejeune, North Carolina on October 16, 1943. Pictured, from left, are: Minnie Spotted Wolf (Blackfoot Tribe), Celia Mix (Potawatomi Tribe), and Viola Eastman (Chippewa Tribe). (Courtesy U.S. Marine Corps)

800 Native Women Warriors Strong

Throughout WWII, nearly 800 American Indian women served in the U.S. military. Elva (Tapedo) Wale, Kiowa; Corporal Bernice (Firstshoot) Bailey of Lodge Pole, Montana, Beatrice (Coffey) Thayer and Alida (Whipple) Fletcher are just a few of the servicewomen that served during WWII. These brave women served with such units as the Army Corps, the Army Nurse Corps and as WAVES, ‘Women Accepted for Volunteer Emergency Service.’

U.S. Army troops taking a break while on patrol in Vietnam War (Courtesy R.W. Trewyn, Ph.D./U.S. Army Operations in Vietnam
U.S. Army troops taking a break while on patrol in Vietnam War (Courtesy R.W. Trewyn, Ph.D./U.S. Army Operations in Vietnam

 

90 Percent Volunteer Through Vietnam Era

Throughout the Vietnam Era, American Indians enlisted in the military to the tune of more than 42,000 – 90 percent of them were volunteers, with the others serving trough draft selection. After Vietnam, Natives have continued to serve in high numbers. Since that time, Native servicemembers have seen military action and combat in Grenada, Panama, Somalia, the Gulf War, and in Operation Enduring Freedom (OEF), Operation Iraqi Freedom (OIF) and Operation New Dawn (OND).

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Navy Warriors

According to the 2012 VA report, nearly 50 percent of Native servicemembers served in the Navy in comparison to 14 percent of all other servicemembers of other ethnicities.

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Five Years and You’re Out – Less for Officers

The VA also states that approximately 70 percent of Native servicemembers served five years or fewer and about 27 percent serve between six and 20 years. In terms of officers, only 6 percent of Native servicemembers were officers, while other ethnicities are roughly 2.5 time that rate.

Raising a Pole on the ‘Islands of the People’

Bruce Kirkby for The New York TimesRaising the "Legacy Pole" on Haida Gwaii.
Bruce Kirkby for The New York Times
Raising the “Legacy Pole” on Haida Gwaii.

By Bruce Kirkby, New York Times

The ocean grew choppy and storm clouds darkened the southern sky as we paddled the final miles toward an abandoned Haida village site at the heart of a wedge-shaped archipelago 175 miles in length, 70 miles off the northwest coast of British Columbia. Until recently, this remote chain of islands was known as the Queen Charlotte Islands, but three years ago, the Haida Nation returned that colonial name to the provincial government, in a ceremony using the same style of bentwood box that once housed the remains of the dead. The place is now Haida Gwaii (pronounced HI-duh GWY) — Islands of the People — both officially and, unquestionably, in spirit.

Bruce Kirkby for The New York TimesCarving the Legacy Pole.
Bruce Kirkby for The New York Times
Carving the Legacy Pole.

The hillsides soaring above our kayaks, scraped bare by clearcutting three decades earlier, were an emerald-hued crew cut, a fuzz of young alder and spruce interspersed with occasional landslides. On a distant ridge beyond stood the silhouettes of giants, stark evidence of where logging had ground to a halt.

There is an even older Haida name for this archipelago, which roughly translates to “Islands Emerging From (Supernatural) Concealment.” It is an apt moniker. On these craggy islets — perched on the edge of the continental shelf and pressed against the howling eternity of the Pacific — life exists on such a ferociously lavish scale that myth and dreams routinely mingle with reality.

For three days, Dave Quinn and I — neighbors, friends and longtime sea kayak guides — had rejoiced amid a world of windswept islets, breaching humpbacks, raucous seabirds, natural hot springs and solitude. While it was glorious to return to waters we knew so well, there was a deeper purpose to our journey: Paddling from dawn until dusk and then some, we’d been racing north toward Windy Bay.

Even as our kayaks crunched aground on its white shell beach, elsewhere bags were being packed, boats readied, float planes fueled. Two great war canoes — long and colorful — were plowing southward from the traditional Haida strongholds of Old Massett and Skidegate, crammed with youth. The next morning, we would all converge here, to witness the raising of a monumental pole (a term preferred by First Nation groups over “totem”) in the southern archipelago, the first such event in over 130 years, since smallpox decimated the local population and left every village unoccupied. That fishermen, loggers, police and government officials would join alongside the Haida Nation in celebration, after decades of bitter land-use conflict, marked a once unimaginable reconciliation — and a way forward extending far beyond these remote shores.

After setting up our tent and brewing cowboy coffee, we set off on foot toward the village site — Hlk’yaah in Haida — tucked in an adjacent cove. Just a few steps into the forest, we paused in awe. Arrow-straight trunks, the girth of minivans, rose like cathedral columns from a thick blanket of moss cloaking the forest floor. Drenched with an average of 250 days of rain annually, the conifers of Haida Gwaii — red cedar, Sitka spruce, western hemlock — attain storybook proportions. According to the West Coast writer John Valliant, “These forests support more living tissue — by weight — than any other ecosystem, including the equatorial jungle.”

Bruce Kirkby for The New York TimesEagle down on the pole.
Bruce Kirkby for The New York Times
Eagle down on the pole.

Forty years earlier, a logging company applied to move its clearcutting operations from northern Haida Gwaii — at that time ravaged by industrial-style logging — to this very soil. As John Broadhead, a local conservationist, wrote: “The company couldn’t have been leaving behind an area of more ecological devastation, or moving to one more pristine.” Having witnessed the frontier’s rapacious appetite drive sea otter and whale populations to the brink, the Haida voiced immediate opposition, but it seemed unimaginable that anyone might deflect the logging juggernaut.

The ’70s and ’80s were a time of excess and frenzy on this coast, when tens of thousands of dollars’ worth of salmon could be hauled from a single net, and the hewing of trees worth $20,000 each was not uncommon. While the Haida engaged in a decade of fruitless committee meetings, negotiations and court cases, clearcutting crept relentlessly southward.

By 1985, the small nation was fed up. Establishing a remote camp on Lyell Island, they settled in for the long haul, standing arm in arm, blockading a logging road and day after day turning back furious loggers who in many cases were neighbors, and even friends. Beyond lay Windy Bay, and some of the last remaining stands of “Avatar”-scale old growth on the coast. Tensions skyrocketed, and soon national news outlets descended.

Eight months later a showdown took place and as police officers moved in, a young Haida Royal Canadian Mounted Police officer was forced to arrest his own elders. Over the next two weeks, 72 protesters were shackled and led away. But the images that emerged changed the mood of a nation, and led to an unprecedented agreement between the Haida Nation and the government of Canada. Agreeing to manage cooperatively what, in 1993, would become Gwaii Haanas National Park Reserve, they created an accord now emulated around the world. And while roots of the Haida revival can be traced back to the ’60s — when the lost arts of canoe building, mask making and pole carving began to re-emerge — it was the blockade and the resulting co-management of traditional territory that changed everything.

Bruce Kirkby for The New York TimesTraditional Haida canoes arrive for the ceremony.
Bruce Kirkby for The New York Times
Traditional Haida canoes arrive for the ceremony.

Dave and I arrived at the once-abandoned village site to find a hive of activity: electrical generators, an excavator and steaming vats of seafood chowder. At the center of everyone’s attention — though still horizontal — the 40-foot Legacy Pole, celebrating the 20th anniversary of moving from conflict to reconciliation with the establishment of the park. Lying beside a recently constructed longhouse, and surrounded by carvers, its 17 deeply incised figures, all based on the traditional Haida ovoid form, sprang from luxuriant cinnamon-colored cedar.

Although the raising was just 24 hours away, plenty of work remained to be done. Penciled design lines were shaved away, even as traditional black and red paints were applied. (The red, interestingly, was “Navajo” from Benjamin Moore.) Jaalen Edenshaw, the lead carver, quietly shaped a raven’s eyes as he told us of selecting a living tree from the forests. Alongside two apprentices, he had shaped the pole for an entire year. Among the many modern stories depicted in his design was the blockade, symbolized by five protesters with interlocked arms. With an eagle at the peak and a sculpin fish at the foot, the pole also tells of Gwaii Haanas becoming the first area on the planet to be protected from mountaintop to ocean floor when a National Marine Conservation Area was added to surrounding waters in 2010.

Amid the crowd was Guujaaw (pronounced GOO-jow), Mr. Edenshaw’s father and the widely recognized former president of the Haida Nation, who had stared down decades of negotiators and became emblematic of the Haida’s dignified, nonviolent resistance.

Suddenly, above the hubbub, came a cry: “Guuj! How about a birthday song?” The war canoes had arrived, and one of the young paddlers was celebrating a birthday. Guujaaw raised a skin drum, its rhythmic beat echoing through the forest like a heart. As he launched into a forceful chant — “Hey hi yo, ha wee ah” — everyone joined in. The young birthday boy rushed forward, dancing a traditional Haida stomp, knees deeply bent, arms in the air. Then, as quickly as it began, the song ended, and the carvers returned to their work.

Bruce Kirkby for The New York TimesDave Quinn stands beside a giant tree near the Windy Bay village site.
Bruce Kirkby for The New York Times
Dave Quinn stands beside a giant tree near the Windy Bay village site.

The next morning we woke from our tent to find an immense Coast Guard cutter anchored offshore, surrounded by an armada of smaller fishing vessels. Zodiacs began shuttling dignitaries, elders, children and curious visitors ashore. By noon, more than 400 people had gathered — unquestionably the most to stand on these shores since the village was abandoned 150 years previously.

By early afternoon the skies had cleared. Chiefs gathered in ceremonial headdresses adorned with ermine skins and sea lion whiskers. Blessings were given, speeches made. A bare-chested man in a nightmarish mask danced to clear away malevolent spirits, and afterward, a matriarch splashed water over the pole, purifying it. Children followed, tossing handfuls of fluffy eagle down that floated on a soft breeze.

Six immense ropes — two inches in diameter — had been lashed to the top of the pole, and at last the assembled crowd was directed to find places on each. Weighing 7,000 pounds, the pole was relatively light, but a weathered Haida fisherman explained that any pole raising can be dangerous. The countdown began. Boots bit into mud, backs heaved, and the great pole floated skyward. In a blink it was up. A few more hoarsely shouted instructions — “Pull on the yellow rope! Ease off on blue” — and it stood vertical. Cheers erupted. Boulders were rolled into the deep hole at its base, pounded in place with long wooden beams. Shovel after shovel of gravel followed.

Two days later, Parks Canada and the Haida Nation hosted a potlatch, or celebratory feast, and in Haida tradition, every person on the islands was invited. The Canadian government outlawed potlatching from 1884 to 1951, making the event a poignant symbol of progress. In a community hall packed to the rafters, I found myself sitting near Allan Wilson, a hereditary chief from Old Massett and the junior Mountie officer forced to arrest his own elders at the blockade, decades ago. He is a squat, powerful man, and his crew cut was peppered with white. A tangle of necklaces hung from his neck. “To this day I remember every step I took,” he said. “My legs felt like they weighed 300 pounds each.” He paused, then laughed. “I was happy it was raining, so no one could see my tears.”

I asked about the pole. “It feels as if we’ve had a big pot here on Haida Gwaii with a hole in it,” he said. “Now that missing piece has been put back in. The leak has been plugged. And all our stories, from before and those still to come, can stay in there.”

Later, 14 elders who stood on the line were introduced. As drums beat and dancers danced, Miles Richardson — who led the resistance during the blockade — uttered once again the words heard on newscasts across Canada: “We are here to uphold the decision of people of the Haida Nation. There will be no logging in Gwaii Haanas anymore.” The deafening applause was that of a nation whose history now lies newly ahead.

‘Mary Poppins,’ 24 more films new to national archive

By Brett Zongker, Associated Press

WASHINGTON — Just in time for a new movie about the making of “Mary Poppins,” the 1964 Disney classic starring Julie Andrews and Dick Van Dyke has been selected for preservation at the Library of Congress so future generations of Americans can see it.

The library inducted 25 films last week into the National Film Registry to be preserved for their cultural, historical or cinematic significance.

This year’s selections include Quentin Tarantino’s “Pulp Fiction,” the space race film “The Right Stuff,” and Michael Moore’s documentary confronting the auto industry, “Roger and Me.”

Curators said it was a coincidence that they selected “Mary Poppins” just ahead of its 50th anniversary and during the release of the new Disney film “Saving Mr. Banks,” which is about the making of the movie.

Steve Leggett, program coordinator for the library’s National Film Preservation Board, said “Mary Poppins” had been on the short list of picks many times before.

The films chosen this year span from 1919 to 2002 and include Hollywood classics, documentaries, silent films, independent flicks and experimental pictures.

Congress created the program in 1989 to ensure that gems from American movie history are preserved for years to come.

Some are chosen for their influence on movies that would follow, as with “Pulp Fiction” from 1994. The film board called it a milestone for independent cinema, and Leggett noted Tarantino’s “stylized violence and kind of strangeness” in the cinematography.

Older films often become endangered of being lost, said Librarian of Congress James Billington, “so we must protect the nation’s matchless film heritage and cinematic creativity.”

This year’s selections represent the “extreme vitality and diversity of American film heritage,” Leggett said. Many illustrate American culture and society from their times, he said.

The oldest films joining the registry this year are from the silent era. They include 1920’s “Daughter of Dawn,” which featured an all-Native-American cast of Comanche and Kiowa people, with a fictional love story and a record of Native American traditions of the time.

The 1919 silent film “A Virtuous Vamp,” a spoof on workplace romance, made Constance Talmadge an early film star. And “Ella Cinders” from 1926 featured the famous actress Colleen Moore.

Other notable selections this year include the 1956 science-fiction film “Forbidden Planet,” which depicted humans as space travelers to another planet; the popular 1960 western “The Magnificent Seven”; and the 1946 film “Gilda,” which is the first in the registry featuring actress Rita Hayworth.

Also included is the 1966 adaptation of “Who’s Afraid of Virginia Woolf,” starring Elizabeth Taylor and Richard Burton. The movie earned Oscar nominations for them both, a win for Taylor, and launched the screen-directing career of Mike Nichols.

Original prints of even newer movies, such as Michael Moore’s “Roger and Me” from 1989, have become endangered. “The true regret I have is that the cities of Flint and Detroit, which are at the center of my film, are now in much worse shape — as is the American middle class in general,” Moore said.

Native 8-man Football Teams Dominate in Washington

Andy Bronson/Bellingham HeraldLummi's Deion Hoskins misses Neah Bay's Josiah Greene in the 1B Washington State Football semifinal game at the Tacoma Dome last month.
Andy Bronson/Bellingham Herald
Lummi’s Deion Hoskins misses Neah Bay’s Josiah Greene in the 1B Washington State Football semifinal game at the Tacoma Dome last month.

Neah Bay High School and Lummi Nation High School are rival Native high schools in Washington State. But they have a few more things in common.

Neah Bay won the Washington State 1A Football Championship this fall for the second time in three years; Lummi Nation won it in 2010, and has made it to State several years in a row.

Lummi High has about 100 students and Neah Bay Jr./Sr. High has about 168 and because of these small enrollment numbers, 8-man football is preferred for these rival schools over the traditional version of that varsity sport.

“There is no difference as far as the rules,” said Lummi Nation Head Coach Jim Sandusky. “There are three less guys on the field, so instead of seven guys on the line, you have to have at least five. That’s pretty much it.”

Lummi Nation is a tribal school located just a few miles from the Canadian line. Neah Bay, a state school, is located on the northwestern tip of Washington. Both football teams came into prominence in recent years and their proximity to each other has created a friendly rivalry.

And arguably, the success at each school can be traced back to the two coaches: Tony McCaulley at Neah Bay and Sandusky at Lummi Nation.

Sandusky, a Colville descendent, coached Ferndale youth football. He built a football field on his own property because there was no place for the football players to practice. His son Rocky was on the youth team that he coached, as well as Jake Locker, now quarterback for the Tennessee Titans in the NFL.

In 2003, Sandusky was hired as Lummi’s coach and athletic director. That year, they went 4-5 and missed the playoffs in the last game of the season. “Ever since [2004], we’ve made it,” said Sandusky, explaining that the team has made it to the playoffs every year since then.

McCaulley’s coaching career was somewhat  similar to Sandusky’s. His son Ty started youth football and McCaulley coached him. He coached and played at Clallam Bay, a rival school just down the road from Neah Bay. He’s been coaching Red Devils for six years.

“We’ve been to the state semi-finals five of the six years. The worst year I had [was when] we lost in the state quarter-finals,” McCaulley said. But, Neah Bay was dominant this year. “We were undefeated and blew a lot of teams out,” McCaulley said.

Many of the Red Devils players have played together since eighth grade and all but one of the 39 players are Makah tribal members. Two players in particular are looking to play college football next year. One is the coach’s son, Ty, who plays fullback and the other is Josiah Greene, the quarterback.

At Lummi, only a few players have been on that team since 8th grade. “Dean Hoskins started for me ever since he was an 8th grader,” Sandusky said. “He just got All-State selection along with two other of our kids.”

Note the similarities: Each community had youth football programs with fathers coaching the kids. Sandusky and McCaulley were then hired by the schools to coach high school football. Since those two coaches have taken over, each program has had rather remarkable success: high ratios of wins to losses, and state championship wins with teams made up almost entirely of Native American players.

If Jake Locker can make it to the pros, then why not Ty or Josiah or Dean or Rocky or one of the other outstanding 8-man Native American high school football players.

 

Read more at http://indiancountrytodaymedianetwork.com/2013/12/20/native-8-man-football-teams-dominate-washington-152812

5 Pow Wow/Christmas- Style Treats That’ll Bring Santa Into Your Kitchen

Tsawaysia.comRachel, left, with her daughter and niece finished a longhouse gingerbread House. So can you!
Tsawaysia.com
Rachel, left, with her daughter and niece finished a longhouse gingerbread House. So can you!
Vincent Schilling, 12/21/13, Indian Country Today Media Network

Now that we are at the height of the Christmas and holiday season, all of those little Elves and Santa will surely be making their way into your kitchen to sample some of those Christmas snacks and goodies.

Not wanting to disappoint our dear readers, in this light, we are introducing a few luscious holiday treats “Native and Pow Wow Style.”

Enjoy the Native deliciousness!

1. A Gingerbread Longhouse

In the midst of the Squamish Nation (about 40 miles North of Vancouver), Alice Guss took the time to teach Rachel, her daughter, and her daughter’s friend to create an amazing Gingerbread Longhouse (pictured above). The template was created by Alice’s brother Rick.

“We’ve been doing this for a long time. We put candy on the longhouses and blinking lights to make it look like fire,” said Guss. “I just did a workshop for seven-year-olds, and they piled so much candy on the roofs [that] the roofs started to collapse!”

2. Healthy Snack Bites (Healthy? Yes, and Yummy!)

86Lemons.com
86Lemons.com

Using earthly, fun-food treasures, such as sunflower seeds, agave and cacao powder, you can have an easy and cholesterol-free snack bites to offer Santa.

He’s eaten so many cookies, he’ll probably be appreciative!

INGREDIENTS:
1 cup raw sunflower seeds
1/2 cup each: raisins, coconut and sesame seeds
2 tbsp. each raw agave nectar and cacao powder
1/4 tsp. salt
Steps – Food process Sunflower seeds and raisins until coarse, add agave and cacao powder. Roll into a golfball-sized ball, coat with coconut or sesame seeds and chill.

See 86Lemons.com.

3. Pumpkin Chocolate Chip Cookies

TwoPeasandTheirPod.com
TwoPeasandTheirPod.com

 

Wait a minute, do we even need to add a description here? I was a sucker at Pumpkin chocolate! Add the word “cookie” and the show is over. Sign me up!!

The recipe’s from TwoPeasandTheirPod.com. Turns out, there is a healthy, and even healthier version. It’s a win-win, YUM!

I am preheating my oven…now.

Complete recipe, here: TwoPeasandTheirPod.com

Even healthier, cholesterol free version, here: TwoPeasandTheirPod.com

4. Chocolate Fry Bread

PhoenixNewTimes.com
PhoenixNewTimes.com

In 2011, Laura Hahnefeld of the Phoenix New Times named Chocolate Fry Bread from the Fry Bread House as one of the top 100 Favorite Dishes of 2011.

I don’t know about you, but I think Santa would come running full-speed to come get a taste of this one!

5. Nopalitos (Cactus) Salad

Last but not least, a “guilt reliever” dish.

 

Not wanting to “over-sweet” your Christmas or holiday season, let’s at least throw in a salad to offset some goodie calories. Not just any old salad, but a cactus salad, that’s a pretty cool indigenous-themed dish!

Nopales are the edible cactus leafs or pads that are cultivated in the mountainous areas near Mexico City. It is also known as prickly pear and, surprisingly, can be found at many specialty grocery stores such as Whole Foods Market.

Check out the full recipe, which includes Nopales, onion, tomato, cilantro, jalapeno, avocado and lime, at WhatsCookingMexico.com.

 

 

Read more at http://indiancountrytodaymedianetwork.com/2013/12/21/5-pow-wowchristmas-style-treats-thatll-bring-santa-your-kitchen-152823

Creating the First Native American Food Hub in the U.S.

Courtesy USDA Rural DevelopmentUSDA Rural Development State Director Terry Brunner (center) presents a certificate of obligation honoring the successful application of funds to create the first ever Native American food hub in the nation to the Ten Southern Pueblos Council made up by the governors of each Pueblo. The presentation was made to the governors and their representatives during presentation ceremonies at Sandia Pueblo.
Courtesy USDA Rural Development
USDA Rural Development State Director Terry Brunner (center) presents a certificate of obligation honoring the successful application of funds to create the first ever Native American food hub in the nation to the Ten Southern Pueblos Council made up by the governors of each Pueblo. The presentation was made to the governors and their representatives during presentation ceremonies at Sandia Pueblo.

Source: Indian Country Today Media Network

Native farmers’ business should receive a nice boost in the near future, thanks to a recent grant and certificate of obligation given to the Acoma Business Enterprise, LLC to develop a business plan for a food hub.

USDA Rural Development State Director Terry Brunner presented the certificate to the Acoma Business Enterprise during the ceremony held at the Southern Pueblos Council monthly meeting.

“The Obama Administration is working hard to create economic opportunities in rural tribal communities,” Brunner said. “This strategic investment will help Native farmers find new markets for their products and offers a path to sustainable farming in the 21st century.”

The $75,000 grant for this project was made available through the Rural Business Enterprise Grant (RBEG) program (RBEG), which promotes development of small and emerging businesses in rural areas. Specifically the RBEG funding will be used to develop a comprehensive business plan and marketing study to create a Native Food Hub, which will be the first of its kind in the nation.

The need to develop a marketing plan came about because the Native American farmers found at the end of the growing season they usually had an abundance of produce that was not being sold or utilized.  A food hub will ideally offer a location where native producers can deliver their goods for processing and distribution to market.

The Acoma Business Enterprises was requested by the 10 Southern Pueblo Council to apply for the funding because of the company’s capacity to create the plan and administer the implementation of the marketing of the produce grown in the 10 pueblos.

The RBEG program may also be used to help fund distance learning networks and employment-related adult education programs. Eligible applicants for the program include public bodies, nonprofit corporations and federally recognized Indian Tribes. Since the beginning of the Obama Administration, the RBEG program has helped create or save more than 73,000 rural jobs, provided over copy70.9 million in economic development assistance, improved manufacturing capability, and expanded health care and educational facilities, and has either expanded or helped establish almost 41,070 rural businesses and community projects.

President Obama’s plan for rural America has brought about historic investment and resulted in stronger rural communities. Under the President’s leadership, these investments in housing, community facilities, businesses and infrastructure have empowered rural America to continue leading the way – strengthening America’s economy, small towns and rural communities. USDA’s investments in rural communities support the rural way of life that stands as the backbone of our American values.

 

Read more at http://indiancountrytodaymedianetwork.com/2013/12/16/creating-first-native-american-food-hub-us-152733

Meet Cirque du Soleil’s Latino-Native American hoop dancer

timthumbby Norma Rubio, NBC News, @nrubio, 12/09/2013

In a few short hours here in Irvine, California, Cirque du Soleil, Totem, performers will charge onto their stage with dramatic makeup, costumes and music.

Behind-the-scenes and inside the “Village on Wheels” as it’s called, there is a flurry of activity.

Look above and you’ll see trapeze artists perfecting their moves.

Down below, artists stretch on thick gymnastic mats and tell jokes, while others visit the medical tent to soothe their muscles through massage.

The makeup team is busy painting faces as costumes are being rounded up by the performers.

At the makeshift lounge, there are couches and a flat-screen tv, where performers can watch the previous night’s show and make the necessary notes.

It’s all in a day’s work at Totem, Cirque du Soleil’s show about the evolution of humans.

We caught up with one featured Latino-Native American performer, Eric Hernandez, the show’s Hoop Dancer.  Hernandez hails from Covina, California, so Totem’s show this week is a homecoming of sorts for Eric.

Eric has been hoop dancing since he was 10 thanks to his uncle Terry Goedel, a world champion hoop dancer.

And although Eric never imagined he’d being hoop dancing for a living, one look at his performance and you can see why Cirque du Soleil came calling.