The Squaxin Island Tribe’s natural and cultural resources departments recently moved into a new building that reflects the tribe’s dedication to the environment and their own culture. The new office includes elements of green building and reflects the cultural identity of the tribe. “It literally looks like a long house,” said Andy Whitener, natural resources director for the tribe.
“We are the People of the Water,” said Whitener. “Every time someone comes in here, they’ll be reminded of that.” All of the rain hitting the roof of the building is routed to two water features that bookend the entrance of the building. The rainwater will flow down two slopes that look like of fish scales.
Even the heating system indoors – driven by warm water pumped through the floor – will be reminiscent of the tribe’s connection to water.
Several systems throughout the building are lighter on the earth than traditional buildings. For example, much of the light will come from natural lighting. “When there isn’t enough light outdoors, the building’s system will kick in more light to make up for it,” said Jeff Dickison, assistant natural resources director. “In the end, we’ll use a lot less electricity.”
The building’s impact on stormwater is decreased by two large rain gardens and a pervious pavement parking lot. “Instead of water flowing off the property, increasing floods and pollution, it will seep into the soil in a more natural way,” Dickison said.
Even the computer networking system makes it easier to manage the temperature inside the building. “This building won’t have one big server room that will need to be cooled, using a lot of electricity,” Dickison said. “We’re using a cloud based system, which will take that work totally off site.”
“We have dedicated staff that work hard to protect our treaty rights and preserve and protect out natural resources,” said Whitener. “It makes sense that our new building would reflect that mission.”
MANHATTAN (CN) – Affirming dismissal of a decades-old tribal claim to a wide swath of land in upstate New York, the 2nd Circuit cited a trio of cases that also involved ancestral lands.
“It is well-settled that claims by an Indian tribe alleging that it was unlawfully dispossessed of land early in America’s history are barred by the equitable principles of laches, acquiescence and impossibility,” the unsigned decision filed Friday states.
The Stockbridge-Munsee Community of Wisconsin brought the appeal after a federal judge in Albany dismissed its claims to 36 square miles of land – about 23,000 acres – lying between Syracuse and Utica.
Originally filed in 1986, Stockbridge’s lawsuit against the state and others sought eviction and trespass damages.
The Oneida Indian Nation soon intervened as a defendant, claiming the land was part of its historic reservation.
A 2004 amended complaint argued that New York failed to get required federal consent for its acquisition of the tribe’s upstate land in 15 transactions between 1818 and 1842.
The court dismissed the lawsuit after a settlement attempt failed, finding that the state and the Oneida enjoyed sovereign immunity and that the claims against the towns and counties were barred by a 2005 U.S. Supreme Court decision.
The 2nd Circuit last week cited that case, City of Sherrill v. Oneida Indian Nation of New York, as one of three decisions that “foreclosed” the Stockbridge land claim. Sherrill involved Oneida’s claim to a property-tax exemption on historic reservation land, but the Supreme Court deemed such a “disruptive remedy” time-barred by the “long lapse of time during which the Oneidas did not seek to revive their sovereign control through equitable relief in court and the attendant dramatic changes in the character of the properties.”
Judges Dennis Jacobs, Chester Straub and Reena Raggi concurred for the federal appeals court, which also cited circuit precedent from 2005 and 2010 that cited Sherrill in turning back other “disruptive” and “long delayed” land claims by the Cayuga and Oneida nations.
“In the wake of this trilogy … it is now well-established that Indian land claims asserted generations after an alleged dispossession are inherently disruptive of state and local governance and the settled expectations of current landowners, and are subject to dismissal on the basis of laches, acquiescence and impossibility,” the judges wrote.
They noted that the three decisions did not focus on “the elements of traditional laches but rather more generally on the length of time at issue between an historical injustice and the present day, on the disruptive nature of claims long delayed, and on the degree to which these claims upset the justifiable expectations of individuals and entities far removed from the events giving rise to the plaintiffs’ injury.”
Don Miller of Boulder, Colo., argued for the Stockbridge. Michael Smith of Zuckerman Spaeder in Washington, D.C., represented the Oneida Nation.
Assistant Attorney General Jeffrey Lang represented the state defendants: New York State; then-Gov. Mario Cuomo, father of current Gov. Andrew Cuomo; the state Department of Transportation; and then-DOT Commissioner Franklin White.
David Tennant of Nixon Peabody in Rochester argued for the town and county defendants in the affected region. They included the towns of Augusta, Lincoln, Smithfield, Stockbridge and Vernon; the village of Munnsville; and the counties of Madison and Oneida. The communities are small and mostly rural.
In a similar vein to its popular “Breaking Amish” franchise, TLC once again places its gaze on a subculture whose youth want to experience the outside world on new series “Escaping Alaska.”
The six-part series will be the first program from Discovery Networks International (DNI) that will air in the United States first before moving on to more than 200 countries and territories across the world.
Debuting on Sunday, July 27 at 9/8c, “Escaping Alaska” will feature the challenging journey of Alaska natives, broadly referred to as Eskimos, Mary, Frank, Tamara, Qituvituag aka Q and Nuala, as they set out to explore the world outside their villages and small towns. Though filled with love and pride in their heritage, these young people yearn to know life outside the insular communities. But, that’s not how their families will take it.
“‘Escaping Alaska’ provides a rare window into a remote world that is quite foreign to many of TLC viewers – a look at the lives of an endangered culture and private community that is seldom seen by the lower 48,” said DNI’s production and development vice president, Jon Sechrist in a statement.
He continued, “The series is a fascinating study of people struggling to preserve their traditional way of life, and the aspirations of its younger generation who are seeking their own way. The five characters featured are a microcosm of their community.”
Leaving one’s home is considered a betrayal in that culture, so these young people will have to use cover stories to mask their true intentions for leaving for California. Their new experiences will include new jobs, dating and challenging their traditional upbringings. In the end, they’ll each make the decision to return home or continue their lives within the contiguous 48 states of the U.S.
Sechrist commissioned and executive produced the series. Hot Snakes Media is producing the series for DNI.
WASHINGTON (AP) – The chairman of the Spirit Lake Indian Tribe said Tuesday that his reservation in northeastern North Dakota still has difficulty handling child protection issues and finding resources.
“The problems still remain,” Leander R. McDonald told a House subcommittee hearing organized by U.S. Rep. Kevin Cramer. “We continue to struggle to meet the child protection needs of our community.”
McDonald said the Spirit Lake Indian Reservation is trying to change its culture and improve the way it handles justice and child care issues. But he said tribal officials have struggled to fill key social worker positions and have found limited help from the federal government.
Cramer, a North Dakota Republican, said he pushed for the hearing because he is trying to gauge whether Congress needs to take action in order to improve conditions at the reservation. He said he was disturbed by repeated cases of child abuse and two cases involving child deaths on the reservation.
“The system is failing,” he said.
Spirit Lake has had numerous documented cases of child abuse, and last year federal prosecutors successfully tried two cases involving child deaths on the reservation. The tribe has ousted a former chairman and taken other steps to fix what officials have called a broken child protection system, since it initially came under fire in 2012.
Last year, the federal Bureau of Indian Affairs intervened, taking over some operations to try and improve conditions. The agency assigned seven agents to the reservation.
Tribal members agreed about a year ago to remove Chairman Roger Yankton Sr. in a recall vote, saying his administration was corrupt and ineffective and had allowed a culture of child abuse and child sexual abuse to worsen on the reservation. Yankton has denied the allegations.
Members of Congress seemed skeptical Tuesday that enough was being done to correct dire problems on the reservation. Earlier in the hearing, Cramer and other members of the House Natural Resources subcommittee on Indian and Alaska Native Affairs pressed federal officials about why more wasn’t being done.
Rep. Don Young was dismissive when addressing remarks from Michael S. Black, director of the Bureau of Indian Affairs. Young said he was annoyed the bureau had not accomplished more during its stewardship of Spirit Lake.
“This is good words,” the Alaska Republican said. “It doesn’t necessarily accomplish something.”
Black and another federal official, Joo Yeum Chang, an associate commissioner with the Administration for Children and Families, defended the federal response and said they were doing the best they could with limited resources.
Black said conditions had improved but that his agency simply didn’t have enough resources to deal with all of Spirit Lake’s issues.
“We’re reaching a point where we’re talking to other tribes to try and recruit some of them,” he said. “To have them come up and address issues they can help us resolve.”
He added, “I think we as a community have been making progress.”
Graduates of the Tulalip TERO Construction Training Center.
By Andrew Gobin, Tulalip News
TULALIP – Tulalip TERO celebrated the first graduating class of the new TERO Construction Training Center June 12. Students graduating at the TCTC celebratory lunch showcased their final projects. Tribal leaders, program staff, former staff, and students shared words about what the day meant.
“What you’re doing here is building a foundation for your careers,” began Tim Wilson, a program manager for the Department of Labor and Industry. “There is nothing in this world you can’t do if you put your mind to it. This foundation you’ve built will help in that.”
Wilson congratulated the students, and honored them and staff for the work to make the TCTC program a successful reality.
“I was on the phone the other day, talking to someone back in D.C., and we were discussing national issues and apprenticeship. I was able to say, ‘Well guess what. I’ve got the first tribal pre-apprenticeship program,’ and there was silence on the line,” he said.
Tulalip’s new TCTC program is the first state recognized pre-apprenticeship program fully operated by a tribal entity. Washington State Labor Board categorized it as a “pre-apprentice” program , whose graduates are qualified to join various trade unions and their respective apprenticeship programs. Upon completion of the coursework students are ready to safely enter the construction work environment.
“This program is a learning opportunity for our members and other Native Americans. It gives our people a chance to learn a trade and contribute to the building of our community. Many of the program’s graduates go on to full employment with our tribal construction department, or with one of the many construction companies in the region,” said Tulalip Tribes Chairman Herman Williams. “We’re very proud of those who have completed the first year of our newly recognized pre-apprentice program.”
The Tulalip Construction Training program has been in existence for over a decade and over the years has been managed by both the Tulalip College Center and The Tribal Employment Rights Office (TERO) and has also been funded by different grants. This past year it reverted to TERO management and with the change has come a shift in emphasis from simply providing the vocational training program to advocating and helping with job placement after students complete the program and exposuring students to the various trades through speakers from trade unions and representatives from certification programs. If students choose to stick with the trades as a career pathway they can expect to make a good living.
The Tulalip Tribes operates the TCTC in partnership with Edmonds Community College, offering training in the construction trades to its members, as well as other Native Americans, in order to help them obtain the necessary skills to enter the job market
“Edmonds Community College is proud to be a partner with the Tulalip Tribes in providing this opportunity for students to acquire job-ready skills in the Construction Industry Training program,” said Andy Williams from the Edmonds Community College business program. “Many of the graduates earn employment in the construction trades upon graduation, earning good wages and contributing to the economy and the community. This is a great educational model initiated by the Tulalip Tribes, and Edmonds Community College is honored to participate.”
TERO program staff, past and present, could not be more proud of their students, honoring the work they were able to accomplish.
The ten week course provides students instruction in the basics of the construction trade. Students are also awarded a flagging certification, First AID/CPR, and an OSHA 10 Hour Safety Card. In addition to these necessary construction skills, at the Tulalip TCTC students learn a set of values to guide and drive them towards successful careers.
Mark Newland speaks to his graduates during the Tulalip TERO Construction Training Center Graduation luncheon. Photo: Andrew Gobin/Tulalip News
Mark Newland one of the instructors for the program, has worked with TERO for many years, formerly with the NACTEP program, offered some final words of guidance to his students. “I don’t worry about my reputation, I worry about my character. Because if you take care of your character, your reputation will take care of itself.”
Newland was praised for his dedication to the program, called “the soul of this organization, and a great role model.”
He talked about the pride the students should feel not only about the work they’ve done for themselves, but what it means for years to come, saying, “One of the great things about being a carpenter is, for the next 20 years, you will drive by a project and be able to say to yourself, ‘Hey…I did that.’ That is something to be proud of.”
Andrew Gobin is a staff reporter with the Tulalip News See-Yaht-Sub, a publication of the Tulalip Tribes Communications Department. Email: agobin@tulalipnews.com Phone: (360) 716.4188
RECIFE, BRAZIL— Chris Wondolowski, the first tribally enrolled American Indian to participate at the World Cup, will be on the field as the U.S. Men’s National Team will plays Germany at noon, Thursday, June 26 in the World Cup in Recife, Brazil.
Wondolowski is a tribal citizen of the Kiowa Tribe of Oklahoma. He is a forward on the U.S. team.
Wondolowski plays Major League Soccer for the San Jose Earthquake. He is known by the nickname “Wondo.”
In 2013, Wondolwski tallied 11 goals and three assists in 29 MLS games, becoming the 11th player in league history to record double-digit goals in four consecutive seasons.
Wondolowski was born into the Kiowa Tribe through his mother, Janis Hoyt. He was given a tribal name, Bau Daigh, pronounced Bowe Dye, which means “warrior coming over the hill.”
His brother, Stephen Wondolowski, is also a professional soccer player.
AquaBounty fish are genetically modified to grow twice as quickly as regular salmon. The salmon in the foreground is a natural Atlantic salmon, in the background is the AquAdvantage Transgenic salmon. Photo: AquaBounty Technologies
By Andrew Gobin, Tulalip News
Salmon is a crucial resource for many Salish tribes, including the Tulalip people who are historically referred to as the Salmon People for their relationship to the salmon. But what happens when there are no more salmon returning? What happens to the culture and identity of the Tulalip Tribes? Today, the ongoing discussion over the fish consumption rate and the proposed increase in water pollution allowed in watersheds around Washington State pose real threats to the survival of wild salmon, and in turn the Tulalip way of life. The salmon resource is already at a high risk for extinction, with wild Chinook (King Salmon) and Steelhead runs recently added to the endangered species list. Over the last four years a new threat has grown very rapidly, skirting around cultural and environmental policies through an ongoing debate under the United States Food and Drug Administration (FDA). Genetically-engineered salmon, known as AquAdvantage Salmon, developed by AquaBounty Technologies, present risks to natural salmon production, the environment, and Tulalip culture and identity.
Mike Crewson of the Tulalip Tribes Natural Resource Department explained some of the immediate threats posed by AquAdvantage salmon.
“While genetically-modified agriculture has been permitted for years and engineered crops are widely used in processed foods, this would be the first genetically-modified animal allowed for human consumption in the United States. Like other farmed fish, they will compete with the U.S. salmon market and tribal economies dependent on fishing, especially if the technology spreads,” he said.
AquAdvantage salmon are genetically-engineered using genes from different species of fish, not genetically modified through selective breeding techniques. AquaBounty uses a growth hormone gene from Chinook Salmon and a promoter gene from an eelpout (an eel-like fish) that speeds up the growth cycle. That combination of genetic code is then inserted into the DNA of Atlantic Salmon. The eelpout gene keeps the Chinook growth-hormone gene producing year-round. The result is an Atlantic salmon that grows to market size in 16-18 months rather than the three to five years required for Pacific salmon to reach full size. If the FDA approves genetically-engineered salmon for human consumption and they enter the market, they will be cheaper and grow much faster, which could decimate Puget Sound tribal economies and others dependent upon fishing.
The threat to genetic purity is crucial to realize in the genetically engineered salmon debate as well. A lawsuit recently filed in the State of Washington prevented the release of nearly one million hatchery steelhead throughout the state, under the guise of protecting natural steelhead runs from such consequences.
“The spotlight is on hatcheries right now, with particular undue scrutiny regarding the possible genetic effects hatchery fish could have on natural salmon populations. And that’s even when they come from the same stock as the wild fish,” explained Crewson. “State and federal regulators are even opposed to the transfer of native Pacific salmon between watersheds. While fishermen and others remain unsure how this technology could compete with native Pacific salmon, especially if the technology spreads, it is highly doubtful that the fishery regulatory agencies would ever allow genetically-engineered salmon into a region with wild salmon populations.”
The FDA decided that AquAdvantage fish require no labeling, meaning that consumers would not know whether or not the salmon they purchase is genetically-engineered or modified. For the Tulalip Tribes, the salmon people, this poses a threat to the very essence of our cultural identity. Some would say, the general public has a right to know what they are eating, especially Tribal members who may buy salmon that they presume are native for cultural, subsistence, and religious purposes, such as the wild salmon celebrated at the annual First Salmon Ceremony.
“These cheaper, quickly-maturing, genetically-engineered salmon grown in hatcheries are just another gimmick that takes the focus off of the need to protect and restore salmon habitat and rebuild self-sustaining wild salmon populations. Essentially, this undermines the Tribes’ and other’s salmon recovery focus on rebuilding natural salmon runs by restoring habitat and protecting the environment needed to support healthy natural and hatchery production. There is not a need to develop genetically-engineered fish that live their whole life in hatcheries. There is, however, a need to restore habitats and the environment to sustain long-term wild salmon populations to meet treaty-reserved harvest obligations,” Crewson said.
At the 40th Anniversary of the Boldt Decision in February, the late Billy Frank Jr. reiterated that the importance of protecting the future of the salmon resource was just as important as the right to harvest the resource. Because, if there is no resource, what good is your right?
To date, the Muckleshoot tribe is the only tribe in Washington State, if not the nation, to officially oppose the FDA consideration of genetically-engineered salmon for human consumption. The Affiliated Tribes of Northwest Indians and the National Congress of American Indians recently released official statements in support of Muckleshoot’s opposition.
Andrew Gobin: 360-716-4188; agobin@tulalipnews.com
The people enter the longhouse led by an important visitor carried on a bed of ferns, cedars boughs, and salmonberries. As the people enter they announce that our visitor is hikw siyab yubech, Big Chief King Salmon, gathering around him in the center of the longhouse, rejoicing in his return and the promise he represents. The annual Salmon Ceremony celebrates the return of the King Salmon, the first salmon run of the year. It is a time for the people to all share in the first returning salmon. It is here that the yearly blessing of the fishermen takes place, praying for their safety and a bountiful season.
Helen Fenrich and Joanne Jones perform the blessing of the fishermen. 1997 Photo courtesy of the family of Stan and Joanne Jones
“We are thankful the fishermen have made it through another season. This is the reason we have the blessing of the fishermen, we ask the Great Spirit to bring them home safe, and ensure a good salmon catch,” said longtime ceremony leader, Stan Jones, Scho-Hallem.
For 24 years, my entire life, I have been raised with the salmon ceremony. I have attended all but one, and do not see myself missing any others. When practice starts, it is my favorite time of the year. For two months before the actual ceremony, families come together every week to share a meal, share the teachings, and share the songs and dances. I take great pride in seeing the ceremony continue and grow, and I am grateful to be a part of it. I’m thankful to carry on the work so many have handed down, thankful to see the familiar faces, and glad to see new faces.
Me, Andrew Gobin, leading the Snohomish War Dance for the first time in 1997. Derek Jones and James Whitebear follow. Photo courtesy of Stan and JoAnn Jones
Glen Gobin, Tee-Chulh, who leads the ceremony today said, “This is the first year we have entered with the welcome song and not been able to fit everyone around the longhouse floor.”
In my lifetime, the number of participants has steadily grown. But over the last four or five years, many young people have started to come to practice, and continue to return year after year. This could not have been possible had the Salmon Ceremony been lost, as it almost was. Revived in 1974, thanks to the work of Harriet Shelton Dover, Morris and Bertha Dan, Molly Hatch, Daisy Williams, Stan and JoAnn Jones, Bernie and Delores Gobin, Neil Moses, Louie Moses, Bobby Moses, and many more, the ceremony continues today.
Harriette Shelton Dover speaks about the history of the salmon ceremony and how it was revived. 1976 Photo courtesy of Stan and JoAnn Jones
In First Salmon Ceremony Then and Now, Harriette Shelton Dover, Hiyultsa, was filmed as she spoke about the revival of the ceremony. “Morris Dan and I, we were cousins. And we talked about the salmon ceremony, which had been, really, disappeared, because all of the Indians were discouraged from speaking the Indian language. And so, this Salmon Ceremony is a revival of the Snohomish Tribe’s Salmon Ceremony.”
The Salmon Ceremony continues today. It is as much a place for learning as it is a place for celebration. During the weeks’ prior practices, families gather to teach new participants, ranging from small children up to their grandparents, the songs and dances, and what they mean literally and what they mean for our people. Many cultural values are discussed at practice as well, working to preserve the essence of our culture along with the songs and dances.
“We remember an almighty Creator, that we call, in our language, Dukwibulth. Dukwibulth created all the earth, all of its people. He created us. He created the salmon for our use,” said Hiyultsa.
We depend on the salmon in many ways for local economies and for cultural subsistence. One of the many teachings brought out at the ceremony each year is the importance of our visitor.
Glen Gobin leads the Salmon Ceremony, entering with the Snohomish Welcome Song. 2000 Photo: The Seattle Times
“He is a scout for the salmon people,” said Tee-Chulh. “If we treat him with respect, if we receive him in a good way, and if we acknowledge his sacrifice for us to eat, he will return to the salmon village and tell his people that we are good people. And we will have a good fishing season that will sustain us through the year.”
“He is our grandfather,” added Patti Gobin, Squatalq, Glen’s sister who passes down the teachings she received from Hiyultsa at each practice. “Long before we were human, we were the salmon people. We still call ourselves the salmon people. Our grandfather allowed us to become human so long as we remembered who we are and where we come from. And so he comes every year to see if we remember and to see how we live our lives.”
His return symbolizes the return of a healthy salmon run, which our people depend on to survive, in many ways; as a source of income, and as a primary food source. A ceremonial feast to honor and celebrate that begins with the sharing of a small piece of fish and a drink of water, symbolic of everyone sharing in the salmon returning and the life that the water provides for our people.
For a few years now, the issues of climate change and environmental preservation and protection have been talked about on the long house floor at the salmon ceremony. Today, in the State of Washington, there is legislation being moved that would make regulations on industrial pollution more lenient. That legislation has direct impacts on the salmon and the people that depend on them.
“That piece of fish that we share in, that small amount we will all eat, that is equal to what the state is saying you can eat in a month without health risk. That’s not just us [Indian people], that’s everybody. And so, when we as tribes fight this, we do it for everyone,” said Tee-Chulh.
The Tulalip First Salmon Ceremony is about many things, but above all is the importance of culture. Our culture, the culture of the salmon people, extends far beyond our traditional customs to the values placed on caring for the environment and respecting the natural world. My grandfather, Bernie Gobin (Kia-Kia), always talked about respecting our resources, not taking them for granted.
Ray Fryberg Sr, Stan Jones Sr, and Stan “Sonny” Jones Jr. lead the people out to greet our visitor. 1983 Photo: Stan and JoAnn Jones
Ray Fryberg Sr., Sdatalq, often shares a story that I appreciate. He was fishing with his grandmother, and there were lots of fish around, but his grandmother only ever caught enough to fill her small canoe and went home. When he asked why she didn’t stay and take more salmon home to sell or to keep, she simply replied that she left them so they would be there tomorrow.
The value in that story is to make sure there is enough salmon, enough of any natural resource, for tomorrow, for the next generation. That doesn’t just mean not overharvesting, it means protecting the environment so that the resource continues to not only survive, but thrive. If you take care of the resource it will continue to take care of you, and that is what salmon ceremony about today.
Andrew Gobin is a staff reporter with the Tulalip News See-Yaht-Sub, a publication of the Tulalip Tribes Communications Department. Email: agobin@tulalipnews.com Phone: (360) 716.4188
Notah Begay III tees off, Saturday, on the 15th hole during the San Juan Open golf tournament at San Juan Country Club (AP Photo/The Daily Times, Jon Austria)
The greatest tip I ever received on a golf course happens to have come from the same guy who gave me the greatest quote I ever got while covering an event:
Notah Begay III.
As a senior at Albuquerque Academy during the 36-hole state golf championships in 1990, Begay had taken an ungodly lead after the opening round.
I knew there was no way he could lose, but I also knew – despite his remarkable skills – he was still just a high school kid.
So I tossed him a softball. Something like, “You’re up by double-digits, but you still need to just focus on your game and not worry about anyone else, right? I guess anything can still happen, right?”
Wrong.
Begay said something along the lines of “the only thing that can happen is I’m going to win. The only thing in doubt is if I will break the scoring record.”
Then came a quip for the ages:
“Today I waxed ‘em – tomorrow I’m going to buff ‘em.”
I didn’t want to bury the kid, so I called his dad, Notah Jr., and asked him what he thought.
“Print it,” Begay Jr., said with a belly laugh. “Print it. I love it.”
Sure enough, Begay III got the evil eye from just about every other kid, while they grumbled and stumbled through round 2. Begay III, meanwhile, went on to his second straight state title in record-setting fashion.
As for the tip, it came a few years later while playing a round of golf together. I hit an unlucky shot that bounced off a pole or sign or something, which started my usual whining about my bad luck.
Begay turned to me, held up his index finger and said “The game gives you what you deserve.”
I thought, “How true.”
If you’re playing well, the score almost always reflects it – and vice versa. More importantly, there are as many fortunate bounces in golf as unfortunate ones. They truly do even out in the long run.
That was more than 20 years ago, and I haven’t complained about a bad bounce since.
Home again
Begay, an Albuquerque native who now makes his home in Dallas, has been in town the past few weeks preparing for his inaugural Rio Grande Charity Slam. The event – with a junior golf clinic and banquet on Thursday and a celebrity golf tournament on Friday at Santa Ana Golf Club – is raising money for the Notah Begay III Foundation and the Jewish Community Center. His foundation raises thousands of dollars to launch, sustain and expand programming to combat health issues threatening Native children – more than 20,000 in 13 states of whom have benefited from the programs, and 75 percent of those in New Mexico.
Begay, a four-time PGA Tour winner and a full-blooded Native American, has been in the news a great deal the past year. He became an analyst for Golf Channel, has stayed very active with his foundation and made national headlines with a comment about Washington Redskins owner Dan Snyder.
And – despite being just 41 – he suffered a heart attack in April.
On Saturday, after the third round of the 72-hole San Juan Open in Farmington, Begay and I shared a few laughs and a lot of thoughts.
Mark Smith: First off, how is your health?
Notah Begay III: Good. I mean, you wouldn’t be able to tell two months ago that I had a heart attack. I’m a little weak, I lost a little bit of distance in terms of my golf. But I got a lot back in terms of my health. I’ve gotten better, I’ve got more energy. I feel pretty lucky to have gone through it so well.
MS: Not to be too dramatic, but what was going through your mind when you were having the heart attack?
NB: Just shear shock. ‘How did I end up here?’ It was a complete surprise, in terms of, ‘I’m 41-years-old, I exercise on a regular basis, I eat well – and I had a heart attack.’ It wasn’t really until about three or four days after that I really started to ascertain all of the possibilities and outcomes that could have been. There’s been a lot of people in my situation that could have died, because they weren’t close to a hospital, or had more arteries blocked. I’m really lucky that it worked out.
MS: Your father also has serious health issues. (He recently became visually impaired, and last month was hospitalized for a couple weeks after falling down some stairs at home.) How much tougher has that made things?
NB: One of the toughest things with dealing with the heart attack, was my dad took that spill and broke his ribs. It all makes me realize even more so, what we teach (in the NB3F) about eating better, staying healthy, getting exercise. It’s been a tough time for sure. It opens your eyes even more so.
MS: This week you have your event at Santa Ana. Are you ready?
NB: I can’t wait. It looks like (former Lobo and PGA Tour pro) Tim Herron’s going to be here. We have a nice group of celebrities, and people who support what we’re doing. That’s all you can ask for.
MS: In April, you made news by telling USA Today you are against the Washington Redskins keeping their nickname, and you said owner Dan Snyder’s Original Americans Foundation was “more of a gimmick.” Did you have much controversy over your comments?
NB: No, not at all. I think most people would agree that the Washington football team needs to change its mascot name. Some would argue they should keep it. The simplest argument, which is not necessarily the right one, is it’s not an issue of being politically correct. Being politically correct is vastly different than using a dictionary-defined racial slur as a representation of a national franchise. I’m not trying to nit-pick on the political correctness, I just think we’re at a day and age that we should be demonstrating to the younger generations that we’re willing to embrace all the cultures.
MS: You and your brother Clint were raised in a house (on the 14th fairway) at Ladera (Golf Course). Do you ever go look from the backyard and think about old times there?
“My dad (and his wife, Claire) lives on the sixth green now, and I go to that back patio and watch people play the sixth green. And I think of how many times I’ve played the sixth hole. All the skins games, all the calcuttas, all the high school tournaments, the city tournaments – ever since I was 9 years old. Going from a junior playing in the Sun Country, to Stanford, to the PGA Tour to an analyst on the Golf Channel now? You couldn’t have written this script. Ever.
MS: You told me 20 years ago that you’d never forget your roots. This week shows you haven’t.
NB: A lot of that comes from my respect for the culture and tradition I came from, my dad and mom and the Native American heritage. I’ve since transposed that to the respect and admiration for 71 years at the City (Amateur) tournament, or 50 years (at San Juan Open), and how much goes into these events; how much the community and sponsors put into these events. These things don’t just happen by themselves. It’s a reflection of our love for the game. And so much has been given to me through golf, it would be very unappreciative for me not to give back through the game.
MS: Speaking of the San Juan, they listed the (third-round) cut as being the top 26 and ties. Initially, you missed by a shot. But then they decided to let in 33 players, including you, causing some players to call it “The Notah Rule.” But the sponsors enjoyed it.
NB: That’s too funny (laugh). On the PGA Tour, they always talk about “The Tiger Rules.” Now there’s “The Notah Rules.” I guess I’ve arrived.
MS: One last thing. We’ve talked about it before – the greatest quote in the history of sport. You remember it?
NB: (Belly laugh). I was a cocky senior at Albuquerque Academy (laugh). ‘Today I’m going to wax ‘em and tomorrow I’m going to ‘buff em (laugh).’ And I backed it up.
Honorable Judge Gary Bass Photo/ Brandi N. Montreuil, Tulalip News
Judge Gary Bass discusses his career at Tulalip Tribal Court
By Brandi N. Montreuil, Tulalip News
TULALIP – Honorable Judge Gary Bass, a Colville tribal citizen, has been a staple at the Tulalip Tribal Court for over a decade. He has witnessed the growth in staff, programs, and the selection of the court as one of three chosen as a pilot project to exercise special criminal jurisdiction as authorized by the Violence Against Women Reauthorization Act of 2013 over non-Indians regarding domestic violence.
Recently Judge Bass received a lifetime achievement award from the Northwest Indian Bar Association in recognition for his long-term work in Indian country. The award recognizes his 49 years of law practice and work with Native communities. Tulalip News /See-Yaht-Sub was able to sit down with Judge Bass and discuss his work in Indian country and his retirement from Tulalip Tribal Court at the end of this year.
The decision to practice law
“I was a young officer in the Army, and when you are a young officer, people that are up for special courts marshals can request that they have an officer, even though they are not a lawyer, represent them. I did that a few times and I really enjoyed it. I had never thought about being a lawyer until that time. I had an old lieutenant colonel that was my regimental commander, I went to him and said, ‘you know, I am thinking about staying in the Army or I am going to law school.’ He said, go to law school. I never knew if that was a result of him thinking I was a lousy solider or he thought law school would be a better fit for me.”
The change from lawyer to judge
“I was in King County and I had a large practice. One of the court commissioners there asked if I would like to come and sit, as what they call a pro tem judge, in King County Superior Court on ex parte, and I said yes. I did that for 20 years, two to four days a month, and that was really the start of me being a judge. The reason I came here to Tulalip is because Mike Taylor called me, and said, ‘gee you know anybody that would like to come up here and sit as the criminal court judge three days a week?’ At that time I was thinking about going semi-retired, but I said, well sure. It was three days a week but immediately it became full time, and of course I have been here ever since. It has been a great ride. I have really enjoyed it. I had never thought about becoming a tribal court judge until Mike brought the issue up. It was a better fit than being in the Superior Court because I probably would have been appointed to the Superior Court as a minority candidate, but I didn’t really want to do that. So this was the best thing that could have happened to me.”
Life at Tulalip Tribal Court
“At Tulalip Tribal Court we hear all kinds of cases. Everything you can think of, from child custody to youth-in-need-of-care cases to criminal and so forth. Our days are really pretty busy. We have ex parte that we have two times a week, where we sign orders for people that need to get orders signed for default divorces, guardianships, probates, restraining orders for domestic violence cases, and minor settlement, and once a week I have the domestic violence staff-in meeting. It gets busy.”
Law in Indian Country, what makes it so different
“Tulalip Chief Judge Theresa Pouley and I are Native Americans, and we look upon the folks that come before us in the courts differently than we would in state courts. In state courts you probably are never going to see the individual in front of you again. Here, we get so that we know all the people that come before us. We know their family and we know all the things about them. Of course we look upon them as judges, but you kind of look at it more as of an elder guide. Their welfare and everyone that comes before us is extremely important to us. It is a different relationship and you get to be a part of the community here.”
“The law is frequently the same, but the things that are different of course are elders are treated with respect. We like to let folks have their say in court, which a lot of times in state courts the things that we allow people to talk about would never ever happen. Native Americans were treated so badly by the courts and justice systems that it is important to us to let them have their say. Some things that are said are not necessarily relevant to the case, but they should be entitled to have their say. As a result, we have a different attitude towards them. We regard everybody here as our brothers and sisters, and we are responsible for trying to solve their problems.”
Tulalip Tribal Court Honorable Judge Gary Bass (seated) explains Miranda rights to students during Heritage Law Day in 2013. Photo/ Brandi N. Montreuil, Tulalip News
What Tulalip gave in return
“It has made me more aware of all the problems through the years that Native Americans have had, from generational trauma from sending them to the boarding schools and all the problems that have occurred because of that. It has made me aware of that and given me much more understanding of it, and the way we do things.”
“I was never a pow wow guy. My family lived on the [Colville] reservation and we did all the things that we normally do on the reservation, but we weren’t intimately involved in the cultural aspects of the tribe. So being here has made me more aware and respectful of all the traditions and culture of Native Americans. I have learned a lot that I never knew before. It has really been instructive to me as a Native American. As a judge, it has made me more understanding, and more willing to try to help people. One of the things I have always said is, when we get done, nobody is going to have statues of us like people in Washington D.C. and we are not going to have books written about us; our main legacy is that we have made lives better for our Native American brothers and sisters. That is our legacy and that is what drives me to want to do this.”
The awards
“I received a lifetime achievement award from the Northwest Indian Bar Association. It is recognition for someone’s long-term work they’ve done in Indian Country. At this point I have been working in Indian country, either urban or with tribes, for 48 years, so it is in recognition of that. When I was in Seattle I was very active in the urban Indian community.”
“I also have a plaque from the Martin Dale Hubbell organization, which is a world wide organization that sends out surveys to judges and attorneys to anonymously rate people. This award says I am AV, which means I have the highest ranking in legal and ethical ability that they can give. For me that was a great honor because it is from your peers. “
Accomplishing the task
“I am very satisfied with my career. I don’t think if I had to go back and do it again I would do anything any different. I have been very fortunate in a lot of ways, like coming here, I think that was the best thing that could have happened to me. I never had aspirations for being a Supreme Court judge, I always wanted to be a very good trial lawyer and I think I was. The crowning pinnacle of my career has been here at the Tribal Court, because hopefully I have helped make things better for Tulalip tribal members. The whole Court has contributed to the justice system here and the Tulalip Tribal Court is recognized through the nation as either one of the best or the best tribal courts in the nation. That is a result of the teamwork from the Board of Directors to all the departments, court staff and reservation attorneys. This Tribe should be proud of its court because it truly is one of the best.”
Brandi N. Montreuil: 360-913-5402; bmontreuil@tulalipnews.com
