Tulalip News

Peter Matthiessen (1927-2014): Leonard Peltier and In the Spirit of Crazy Horse

April 7th, 2014 The Stringer Independent News

‘Whatever the nature and degree of his participation at Oglala, the ruthless persecution of Leonard Peltier had less to do with his own actions than with underlying issues of history, racism, and economics, in particular Indian sovereignty claims and growing opposition to massive energy development on treaty lands and dwindling reservations.’

Peter Matthiessen

Author, writer, environmentalist and political activist Peter Matthiessen has died, aged 86, after a short illness. Pieces written is his memory are here, here, here, here and here.

Matthiessen is best known for his fiction work, his writings on the natural world and his writing and activism on environmental causes.

However, it is his non-fiction books that I value the most. These include In the Spirit of Crazy Horse, which chronicles the story of Native Indian political activist Leonard Peltier and the FBI and US Government’s war on the American Indian Movement and his book about the legendary farm worker, union organizer and activist Ceser Chavez.

In the Spirit of Crazy Horse is one of the finest examples of a book that exposed historical and political injustice and gave force to a political campaign that continues to this day.

In In the Spirit of Crazy Horse, Matthiessen documents the massive number of crimes committed against Native American people and the genocidal nature of the US authorities in their destruction of Native cultures and people. He documents a long string of historical injustices, ranging from mass slaughter to the takeover and reapportionment of sacred or Native lands, including the forced appropriation of Indian lands for mining use.

The key figure in Matthiessen’s book is Leonard Peltier, who has spent 37 years in American prisons for the alleged murder of 2 FBI agents on the the Pine Ridge Indian Reserve in South Dakota in 1975.

Peltier, an Ojibwa-Lakota from Turtle Mountain, North Dakota, was one of the three young Indians involved in a shoot-out with the FBI at Oglala on South Dakota’s Pine Ridge Reservation in June 1975, which resulted in the death of 3 men, including 2 FBI agents and an Indian. Pelteir and 3 others were later charged with the murder of the two FBI agents.

Peltier and two of the young Indian men indicted were members of the American Indian Movement (AIM) a group fiercely opposed to the sale of Reservation land and mining rights to non-Indian interests.

Mathiessen shows how the fire fight was the result of a planned military assault on the Reservation by FBI agents and local Police, working in conjunction with an Indian para-military group (The GOONS), who were linked to Indian tribal figures keen to sell Indian land to white corporate interests wanting to exploit its mineral wealth.

Those same Indian leaders, with the support of Federal authorities, had armed the GOONS (Guardians of the Oglala Nation), who had been terrorizing Indians on the reservation who opposed the sell off. In the 2 years leading up to the shoot out, the GOONS reign of terror had resulted in between 200-300 deaths.

Matthiessen’s book documents how Peltier’s conviction and subsequent life imprisonment were based on Government fraud and misconduct and highly disputed evidence.

Matthiessen’s book was so controversial its publication was delayed for decades due to legal challenges by the US authorities and the FBI, which cost Matthiessen and his publisher $2 million in legal fees.

In 1969 Matthiessen also wrote a book length profile of Ceser Chavez the legendary union organizer for farm workers in the US. The book was titled Escape if You Can: Cesar Chavez and the New American Revolution.

Matthiesson continued to write about Chavez, quoting him in this profile article:

When we are really honest with ourselves, we must admit that our lives are all that really belongs to us. So it is how we use our lives that determines what kind of men we are. It is my deepest belief that only by giving our lives do we find life. I am convinced that the truest act of courage, the strongest act of manliness, is to sacrifice ourselves for others in a totally non-violent struggle for justice. To be a man is to suffer for others. God help us be men.”

Lawsuit Threatens Steelhead Recovery

Apr 7th, 2014

Both hatchery and wild fish are needed for steelhead and salmon recovery in western Washington, says Billy Frank Jr., chairman of the Northwest Indian Fisheries Commission.

“There’s no way we can do it without both,” said Frank, responding to a lawsuit against the state of Washington by a group claiming that state hatchery steelhead releases are undermining recovery of ESA-listed wild steelhead, chinook and bull trout in Puget Sound.

The Wild Fish Conservancy wants the program halted and is seeking an injunction to stop the Washington Department of Fish and Wildlife from releasing nearly 1 million hatchery steelhead this spring. WDFW has said it will not release the fish unless or until it can reach an agreement with the group.

Science guides the operation of hatcheries in western Washington, Frank said. Hatcheries are carefully managed to protect the genetic health of wild fish. Without hatcheries and the fish they produce, there would be no fishing at all.

“It’s important to remember why we have hatcheries in the first place,” he said. “They were built to make up for lost natural steelhead and salmon production that has been nearly destroyed by habitat loss and damage. They have been an important part of salmon management in Washington for more than 100 years.”

Indian and non-Indian fishermen, their families, businesses and many others depend on the salmon and steelhead that hatcheries provide, Frank said. Because wild fish populations have continued to decline along with their habitat, hatcheries are critical to providing fish for harvest.

Hatchery fish are also essential to fulfilling tribal treaty-reserved fishing rights, which depend on fish being available for harvest. Properly managed hatcheries can be a valuable tool for wild fish restoration by supplementing natural spawning and increasing natural-origin fish abundance, Frank said.

“But we must also stop the loss and damage of steelhead and salmon habitat in our watersheds,” Frank said. “The reasons that hatcheries were built in the first place have not changed, and have only gotten worse. We are losing salmon habitat faster than it can be restored and protected, and that trend is not improving.”

That is why lawsuits like the one filed by the Wild Fish Conservancy are so disappointing, Frank said.

Once a hatchery salmon is released, it has the same habitat needs as wild fish. Those needs include clean, cold water; access to and from the sea; and good spawning habitat.

“Lost and damaged habitat, not hatcheries or harvest, is what’s driving wild steelhead and salmon populations toward extinction,” Frank said. “The focus needs to be on fixing and protecting habitat, not fighting over hatcheries and the fish they produce. Climate change and exploding population growth are only making our habitat problems worse, which in turn makes hatcheries even more important for wild fish and all of us.”

If the state ultimately does not release the fish, both Indian and non-Indian fishermen and local economies will feel the effects quickly and for a long time, Frank said. “The tribes and state learned a long time ago that our money, time and energy are better spent working together for the benefit of the resource than fighting each other in court. We need cooperation, not litigation, to achieve salmon and steelhead recovery.”

For more information: Tony Meyer, NWIFC, (360-438-1180) tmeyer@nwifc.org; or Emmett O’Connell (360- 438-1180) eoconnell@nwifc.org.

Interior Announces First Transfer to Cobell Education Fund for Native Students

Christina RoseJazmine Good Iron (Standing Rock), left, and Adonica Little (Ogalala), right, sit in front of Oglala Lakota College in Rapid City, South Dakota. — Christina Rose
Jazmine Good Iron (Standing Rock), left, and Adonica Little (Ogalala), right, sit in front of Oglala Lakota College in Rapid City, South Dakota.

Vincent Schilling, ICTMN

On April 2 the Department of the Interior announced that quarterly transfers of nearly $580,000 are set to begin this week to the American Indian College Fund. The Cobell Education Fund is part of the historic Cobell Settlement fund of 2012, which will provide financial assistance to American Indian and Alaska Native students wishing to pursue post-secondary education and training.

“The Scholarship Fund is an important tool to help students across Indian country pursue higher education opportunities imperative to their success in the workplace and to the creation of the next generation of Indian leaders,” said Interior Solicitor Hilary Tompkins in a press release. Tompkins helped negotiate the Cobell Settlement on behalf of the Department of the Interior.

“While there was much debate in the settlement negotiations, there was no debate among the parties that we must do something to support Indian students in their aspirations and dreams,” she said.

According to the Interior, the scholarship fund is financed in part by the Land Buy-Back Program for Tribal Nations. The program was created by the Cobell Settlement, which provided copy.9 billion to purchase fractionated interests in trust or restricted land from willing landowners. As an incentive to participate in the land consolidation program, a percentage of each purchase is donated to the Cobell Education Scholarship Fund.

The American Indian College Fund in Denver, Colorado will be in charge of administering the scholarship fund monies to eligible students interested in enrolling or currently enrolled in tribal colleges, technical and vocational programs and undergraduate and graduate programs.

Eligible students must be enrolled in an accredited, non-profit, U.S. institution that awards graduating students either bachelor’s degrees or career and technical certificates, or students that are pursuing post-baccalaureate graduate or professional degree as a full-time degree-seeking student at an accredited institution in the U.S. Online degrees are covered as long as they meet the above requirements.

In accordance with the programs guidelines, 20 percent of the funds will be allocated to support graduate students through the American Indian Graduate Center in Albuquerque, New Mexico.

According to Cheryl Crazy Bull, President and CEO of the American Indian College Fund, the organization is currently only able to provide scholarships to 75 percent of its current applicants, so the disbursement is a welcomed asset.

“We are thrilled to be able to remember and implement the vision of Elouise Cobell so that the Cobell Scholarship Fund can lift up tribal students and their families, and also know that we have a long way to go,” she told Indian Country Today Media Network.

“Current U.S. Department of Education data shows that less than 13 percent of American Indians and Alaska Natives earn a college degree compared to 28 percent of other racial groups,” she continued. “No doubt this is due to economic disparity, especially in reservation communities, as well as education disparity. We believe these scholarships will be a good start in providing Native people with a post-secondary education, which we see as the solution to ending poverty and its problems.

“We know there are many tribal students who have yet to access available scholarships so the need for scholarships will continue to rise.”

Crazy Bull also said that though the scholarships will help, the $580,000 is not a guaranteed amount per quarter as the Department of the Interior will contribute up to $60 million over the course of the Land Buy-Back Program. “Payments may vary each quarter depending on land sales and the value of those lands sold,” she said.

Currently the College Fund is still working to meet its goal of 60 percent of American Indians and Alaska Natives having earned a higher education by 2025 and will still relentlessly continue to pursue fundraising goals.

“If we were to fully fund tribal college students, 20,000 students at an average cost of copy6,000 a year, we would need $32 million a year for scholarships,” Crazy Bull said. “There are at least another 160,000 American Indian and Alaska Native students attending college across the U.S. The vast majority of them have great need for financial support.

“Tribal people have a right to access education in whatever manner works for them and wherever they choose to go to school.”

“While the Cobell Scholarship Fund has criteria like all scholarships generally do, the funds will make a difference with access and we hope that the funds can serve as a resource for students to stay in school. Our student persistence and graduation rates are a focus of tribal educators and we know one of the most significant barriers is adequate financial support,” Crazy Bull said.

Students interested in applying for the American Indian College Fund Scholarships should visit the College Fund website.

5 Easy Steps: How to Start a Community Garden

Cheyenne River Youth Project (LakotaYouth.org)Guided by traditional and spiritual principles, the Cheyenne River Youth Project® has incorporated the traditional Lakota values of generosity, spirituality, wisdom, respect, courage, honesty and patience into the development of its 2-acre, naturally grown, pesticide-free Winyan Toka Win (“Leading Lady” in the Lakota language) garden. — Cheyenne River Youth Project (LakotaYouth.org)
Guided by traditional and spiritual principles, the Cheyenne River Youth Project® has incorporated the traditional Lakota values of generosity, spirituality, wisdom, respect, courage, honesty and patience into the development of its 2-acre, naturally grown, pesticide-free Winyan Toka Win (“Leading Lady” in the Lakota language) garden.

Darla Antoine, ICTMN

For our ancestors, community gardening was the ONLY form of gardening, but as the landscape of our territories have been whittled away, so has our sense of communal responsibility and communal effort to feed ourselves.

Bringing gardening back to our communities has a number of obvious and not-so-obvious benefits: first, it is a great way to give ourselves dignified access to culturally appropriate foods and it’s a wonderful way to pool resources and strengthen community bonds. That much should be obvious. But did you know that community gardening might also reduce crime rates? One community garden in Philadelphia transformed their neighborhood by revamping and cleaning up an empty lot to house a beautiful community garden. Their efforts had a ripple effect and soon everyone was looking after their property—and their neighbors’—with more care.

And that’s not all: Community gardening gives elders in the community a voice and a chance to share their knowledge while teaching our youth the importance of sustainability and being sovereign—inter-generational exposure of cultural traditions is vital to our communities! Community gardens may also help your community grow traditional foods in a traditional way—something we don’t get from the supermarket.

Spending time in a garden or green space can also help reduce seasonal allergies, stress and air pollution. If built to include a composting station it can also reduce the amount of garbage taken to the landfill every week. And if they are involved in the gardening process, kids (of all ages) are more likely to eat their vegetables.

With all of those benefits, what are you waiting for! Here is how you can start your own community garden in five easy steps:

1. Organize a Meeting

Where will the garden be (find a place with at least 6 hours of sunlight and access to water)? How much are dues? How many plots and what size? What should be planted? Who will be involved? Who will benefit? Is there the possibility of funding or sponsorships to help cover the costs?

2. Form Committees

Who will be in charge of securing funding or collecting dues? Who will buy the seeds? Who will construct the plots? Will there be youth activities or a youth garden? Who will organize the planting and harvesting? Or is it all up to the individual plot owners?

3. Make Rules and Post Them

Involve the community in making the garden rules and the community will follow the rules. When are dues? How will the money be used? Will there be regular meetings? Are individuals responsible for the tending and harvesting of their own plots or is the garden an entire community effort from beginning to end? Will tools be provided to share or is everyone responsible for their own needs? Will the garden be organic?

4. Prepare and Develop Site

Clean the site, create a design or arrangement for the plots, build the garden beds, build a tool shed, and build a compost center. You may want to plant ornamental shrubs around the parameter of the garden to help make the garden look beautiful. You may also have to consider deer fencing or other steps to keep animals out of the garden. Don’t forget to plan pathways in-between all of the plots! Pathways that are able to accommodate wheelbarrows are highly suggested.

What considerations for traditional farming and gardening practices do you need to make? Do you want to honor the ancestors in the design of the garden somehow?

5. Stay in Touch

One of the purposes of a community garden is to strengthen the ties that bond a community. Be sure to create a phone tree, email list and/or put up a bulletin board to help members stay in touch when they need to. Also consider planning monthly workshops aimed at teaching the community how to garden, weed, harvest and maintain pest control without the use of harmful pesticides and herbicides. You can also plan seasonal foraging expeditions for traditional foods– and don’t forget to plan a harvest festival!

Darla Antoine is an enrolled member of the Okanagan Indian Band in British Columbia and grew up in Eastern Washington State. For three years, she worked as a newspaper reporter in the Midwest, reporting on issues relevant to the Native and Hispanic communities, and most recently served as a producer for Native America Calling. In 2011, she moved to Costa Rica, where she currently lives with her husband and their infant son. She lives on an organic and sustainable farm in the “cloud forest”—the highlands of Costa Rica, 9,000 feet above sea level. Due to the high elevation, the conditions for farming and gardening are similar to that of the Pacific Northwest—cold and rainy for most of the year with a short growing season. Antoine has an herb garden, green house, a bee hive, cows, a goat, and two trout ponds stocked with hundreds of rainbow trout.

First Nations Save First Foods: Northwest Tribes Seek to Restore Historic Fish Runs

Jack McNeelGrand Coulee Dam, the so-called granddaddy of all impediments to fish migration, as seen from the hillside above the reservoir. — Jack McNeel
Grand Coulee Dam, the so-called granddaddy of all impediments to fish migration, as seen from the hillside above the reservoir.

Jack McNeel, Indian Country Today Media Network

Salmon and other migratory fish attempting to return to their spawning grounds in the Pacific Northwest face no fewer than 400 man-made barriers in the Columbia River Basin, the earliest dating back to 1885—and there may be as many as 100 more constructed illegally on private property, tribal fish biologists estimate.

The impediments to fish migration posed by such monolithic barriers as the 551-foot-high Grand Coulee Dam are well documented, but anadromous fish face a myriad of other obstacles as well. In the 129 years since that first dam was built in Spokane, Washington, fish passage has been restricted, if not totally eliminated, in many areas, tribal experts said at a recent workshop addressing the issues. And it’s not just the Columbia River.

“The tributaries and main stem Snake River habitat are probably in worse shape than on the Columbia,” said Dave Johnson, program manager for the Nez Perce Department of Fisheries. “The main stem is a mess. All the Snake River salmon and steelhead populations are listed under the endangered species act or have been extirpated. Idaho Power Company is trying to relicense those facilities right now, and there are things they need to fix as part of that, things that are caused only by those dams being there such as the mercury issue, such as temperature problems.”

Biologists with the Columbia River Inter-Tribal Fish Commission (CRITFC) have documented most of these obstructions on a massive map of the basin. They gathered at a workshop in mid-March to review their individual projects ahead of the CRITFC’s Future of Our Salmon conference to be held in Oregon on April 23 and 24. The goal is to restore historic fishing runs. Eliminating such obstructions is essential not only from a food-security standpoint, the experts said, but also culturally and spiritually—though all are different facets of the same thing.

“The deal we made with the Creator is that if we take care of our first foods, the first foods will take care of us,” said Paul Lumley, executive director of the Columbia River Intertribal Fish Commission (CRITFC), which held the workshop. “Salmon are the first of the first foods.”

By 1980, river flows had been reduced by 50 percent, causing migration time to increase from weeks to months and decreasing survival, said Sheri Sears of the Colville Tribes. The granddaddy of all these barriers is Grand Coulee Dam, completed in 1942, which completely blocked upstream migration all the way into the headwaters in western British Columbia. But there’s more—much, much more. The Brownlee, Hells Canyon and Oxbow dams on the Snake River totally block fish migration across western and southern Idaho nearly to the Wyoming border as well, for instance.

Moreover, these are all high dams. Besides Grand Coulee there is the Brownlee, soaring 420 feet. Others are only slightly lower. Their construction, and lack of any means to transport fish beyond them, has changed the culture of Northwestern tribes, whose members once depended on these fish for food.

Ever since the first dams were built, biologists from tribes and governmental agencies have sought ways to get fish over, around, and through these barriers: large and small dams, culverts and even waterfalls. Currents and water temperatures have changed over the years, as well.

The issue stretches all the way up into Canada, with nonexistent fish passage at the Keenleyside, Brilliant, and Waneta dams. Sockeye were once abundant there.

“None of these facilities provide fish passage,” Canadian biologist Will Warnack told workshop attendees.

Different locations reported various problems and possible solutions. One practice that has proven effective is the use of pit tags to compare survival rates between dams. National Oceanic and Atmospheric Administration (NOAA) Fisheries biologist Ritchie Graves pointed out that it was relatively cheap, no handling was required, fish were from a known source, and it was an easy estimate to understand. In addition, he said, everyone using this technique sends their findings in, making for highly accurate reporting statistics.

New technology sometimes replaces old, as cited by James Bartlett, fisheries biologist with Portland General Electric. For instance, Round Butte Dam once had a 2.8-mile fish ladder. That was discontinued a few years later, and they now use a truck and haul method for both juveniles and adults. A pipe releases the fish 20 feet below the surface to prevent thermal shock.

Cracking down on the roughly 100 mostly illegal dams in central Washington would be a good starting point for restoring the fish runs, Sears said. The smaller dams and barriers notwithstanding, the single overriding problem continues to be moving fish past the major hydroelectric dams. Solutions are possible, but funding is key, which is one hope for the outcome of the renegotiation of the Columbia River Treaty, which is nearly complete.

Perhaps the most unique option for boosting fish over large dams is being developed by Whooshh Innovations, a company that is testing a flexible sleeve that rapidly moves fish using a pressure differential. The first tests will move fish 200 feet with a 50-foot rise, but the company is already thinking of much larger numbers, a minimum of 1,000 feet with a 236-foot rise.

“Our model indicates it would take a fish 25 seconds to make that rise,” said Deligan. “Do we want to go over something like Chief Joseph Dam? Absolutely.”

Just one visit to Grand Coulee Dam put the money needs in perspective. Over the next 10 years, $400 million will be spent for turbine retrofits at Grand Coulee. Each year, $70 million goes toward operations and maintenance. Fish-passage solutions pale in comparison.

“These huge outlays of money make one realize that installing fish passage facilities is not a financial impossibility,” noted Lumley, who emerged from the workshop optimistic about the April conference.

“This workshop exceeded my expectations in terms of identifying real solutions to restoring fish passage,” Lumley said. “It was mostly technical, but also [yielded] some really helpful suggestions for us on the funding side of it, and also in asking our leadership to reconsider some of the bad historical decisions that have been made and to right those wrongs.”

Facing Off: Man in Redface Goes Toe-to-Toe With AIM Member

Simon Moya-Smith, Indian Country Today Media Network

A Cleveland Indians fan, painted in redface and donned in a faux Native American headdress, justified his brazen actions Friday afternoon by stating his attire was not racist – just “Cleveland Pride.”

According to Deadspin, the man, who goes only by the name “Rodriguez,” approached Cleveland American Indian Movement member Robert Roche of the Apache Nation just before the season opener at Progressive Field in Cleveland, Ohio.

The man allegedly proceeded to taunt Roche and the protesters by stating that Chief Wahoo is not offensive and that “it’s Cleveland pride,” Deadspin reported.

Photos posted on Clevescene.com show Roche and other protesters outside the stadium with banners that read, “People Not Mascots,” “WE ARE NOT HONORED” and “Little RED SAMBO Must Go!”

The photos also show Rodriguez and other Cleveland Indians fans approaching the protesters.

One of the photos was posted on Twitter by user @ClevelandFrowns, a Cleveland-based blogger and attorney. Social media users immediately retweeted the image and posted it to Facebook with the expected response of both disgust and approbation.

Michael Baldwin, a journalist at Cleveland’s ABC affiliate News Channel 5, simply tweeted “that is awful,” whereas Twitter user @killertech216 responded with “dude fuck the native [sic] Americans. Chief wahoo and the name the Indians stay.”

Along with Rodriguez’s comments and actions, protesters also faced piercing diatribes from fans making their way into the stadium from nearby bars.

Deadspin reported that fans hurled insults at the protesters. They flipped off the group, shouted “(expletive) off!” and “go back to the reservation.”

ESPN reported Wednesday that some fans were expected to arrive at the game sans the image of Chief Wahoo on their jerseys and hats.

A campaign to remove the image of Chief Wahoo, aptly titled “DeChiefing,” has gained momentum again as the 2014 season launched across the nation.

On March 11, Dennis Brown of Columbus, Ohio, tweeted an image of his Cleveland Indians jersey without the Chief Wahoo logo on its left sleeve. Brown allegedly removed it in protest of the mascot.

“It wasn’t easy but I de-chiefed my @Indians road jersey,” he wrote. Four hours later, Brown tweeted: “Overwhelmed by response to this picture, mostly negative, but I’m comfortable with my decision and position.”

There were no reports of any arrests or assaults following the confrontation Friday.

Sen. Begich Presses VAWA Protections for Alaska Natives

Sen. Mark Begich (D-Alaska) discusses his pending Safe Families and Villages legislation, as well as a clean Carcieri legislative fix.

Rob Capriccioso, Indian Country Today Media Network

Having just chaired a portion of a recent hearing of the Senate Committee on Indian Affairs, Sen. Mark Begich spoke to Indian Country Today Media Network for an interview focused on his pending Safe Families and Villages legislation, as well as the recently introduced clean Carcieri legislative fix.

Thank you for doing another interview, senator. The last time we talked, you mentioned the need for a hearing focused on strengthening the Violence Against Women Act (VAWA) to include jurisdictional provisions for Alaska Native tribes. That hearing, which you co-chaired April 2, highlighted yours and Sen. Lisa Murkowski’s (R-Alaska) Safe Families and Villages legislation, and your desire to repeal Section 910 of VAWA, which excludes Alaska Natives from the VAWA jurisdiction provisions granted by Congress last year to tribes in the lower 48 states. Please explain your desire to repeal Section 910.

What 910 really does is prevent the Alaska Native community from having full criminal prosecution regarding any crimes that may occur within what we consider tribal land. It also does not allow us to have equal type of law enforcement that reservation tribes do. When someone comes onto reservation land [in the lower 48 states], and they commit a crime on that land as a Native or non-Native, they can still go through a prosecution process. With us, that can’t happen. It really is a problem. We have tribal courts that exist with cooperation and agreement from the state, but they have very limited capacity.

The VAWA with the increased jurisdiction provisions for tribes in the lower 48 just passed Congress just last year with 910 in there. Why was 910 included in that legislation at all?

We attempted to try to get it out, but we did not have agreement, honestly, within our [federal] delegation on this. I’m a very strong supporter of tribal rights and tribal responsibility and self-determination. I’ve always been that way—it’s not a newfound belief since coming to the Senate. I think in a lot of ways I couldn’t get agreement. I knew if it was put in there the way it was written, Section 910, that we would see a backlash from within our Alaska Native communities. And that is what is happening. I wish we could have taken it out, but we also had the state of Alaska being totally against taking that section out of there. They wanted that section. I know they lobbied members of the [Senate Committee on Indian Affairs] when the bill was being reviewed, and they were able to prevail on the idea that 910 was needed so as not to interfere with states’ rights. I wasn’t on the committee at that time. If I was on the committee at that time, I would have done everything I could to prevent that section from being added in there.

Is Sen. Murkowski, part of your Alaska delegation, on board with getting rid of 910?

Yes. She’s agreed to that. We had a lot of discussion after the bill passed. She felt the conversation from the Alaska Native community really moved her to accept this as an important piece.

How about Rep. Don Young (R-Alaska) on the House side—has he weighed in on the idea of repealing 910?

He has not to me. That does not mean that his staff and my staff aren’t talking. But I haven’t heard a problem here yet.

Beyond repealing 910, it’s clear that Alaska Native tribal advocates want amendments added to your bill that would increase and enhance Alaska Native tribal jurisdiction over non-tribal offenders. You were supportive during the hearing of adding those kinds of amendments, but is that going to be easy?

It’s not going to be easy, but I will tell you, the Alaska Federation of Natives and a group called the Tanana Chiefs Conference have created a tribal law project that encourages jurisdiction for tribes to implement tribal law and order issues. We know that non-tribal member perpetrators are a problem for tribes in Alaska, yet tribes have no jurisdiction. I’m not sure how far we will get with this. The good news is there are more folks getting aware of this issue. Sen. [Heidi] Heitkamp [D-N.D.], as you heard during the hearing, was not aware, really, of what was going on in Alaska on these issues. And now she is willing to work with us in any way she can to make our legislation have the same impact as the increased tribal jurisdiction in the lower 48.

Tribal judge Natasha Singh testified in favor of a tribal law project-inspired amendment at the hearing. What are the political realities in your state of getting that project implemented?

This would deal with curbing child abuse, neglect, domestic violence, and other issues among tribal members and non-members, yet the state is not supporting it at this point. In order to make it work, I want to put it inside the Safe Families and Villages Act, so we have more tools to fight these incredibly big problems. The politics of it—the state will more than likely oppose it. But I hope they are supportive of the people of Alaska.

Is there tribal consensus in your state that this tribal law project amendment is the way to go?

Yes. There is no question. We have received enormous support from individual tribes, groups, the Alaska Federation of Natives—everywhere across the state.

Your legislation currently encourages the state to enter into intergovernmental agreements with tribes related to the enforcement of certain state laws by the tribes. You made it clear at the hearing that this provision isn’t enough. But why not? Why wouldn’t that be a good start, and then you try to do more later on?

Here’s the challenge. Years ago, when the Tribal Law and Order Act passed, I sat with state of Alaska officials, the federal delegation, and others, and I said back then that I wanted these better provisions for Alaska Natives. And they said, ‘Oh no, let’s pass the Tribal Law and Order Act, and it will all get resolved.’ Now here we are several years later with the same story, the same talk, and no results. My view is that the state would like the Alaska Native people to be subservient to them. That is not acceptable when we have outrageous crime statistics facing Alaska Native communities.

Are there a lot of Congress members who would take a stand against allowing tribes in Alaska to be treated the same as tribes in the lower 48 on these matters?

I don’t think so, but you never know. On this one, I think we can make the case.

If state officials don’t agree with repealing 910 and adding the other amendments, is that really going to make this bill tougher to pass?

It may be tougher, but I feel confident that at the end of the day we can prevail. The state’s current administration does not recognize tribes. I think that is apparent to a lot of senators, and as I lay that out more, I think they will be shocked. It’s the same administration that wanted to strip away voting protection rights for our tribes and the same administration that has battled against tribal subsistence. They just don’t support tribes.

I have to ask you about Carcieri again and the controversial 2009 Supreme Court decision that affected the Department of the Interior’s ability to place lands into trust for tribes. Since we last talked, you have cosponsored a clean Carcieri legislative fix that would recognize Interior’s ability to take lands into trust for all tribes, no matter when they came under federal jurisdiction. Give opposition to a clean fix by some Democrats including Sen. Dianne Feinstein (D-Calif.), it seems clear that Republican support is going to be needed for it to pass. How likely is that?

Any time you can get a bipartisan bill, it’s a good thing. This is a complex issue. It needs to be a clean fix. I think if we can get some Republicans, it would be very positive. We need to resolve this and get it settled. For us to continue to leave this lingering, it is harming tribes throughout the country. I know Sen. Tester is going to work it to see what he can get.

Have you been surprised that Sen. John Barrasso (R-Wyoming), vice-chair of the Senate Committee on Indian Affairs, has been rather quiet on Carcieri?

It’s a little bit surprising, but I do think that now that the bill is out there, he knows that this is coming to a hearing, so he’s going to have commentary on it. That will help create the discussion we need. I think he has to figure out if there are other Republicans who will support this if he does. I don’t know what his thinking is, but as the vice-chair, I would expect him to have some commentary on it.

Do you work with Sen. Barrasso on various issues?

I do. I have worked with him on issues surrounding oil and gas. We just had a bill that I sponsored with him.

So you will be encouraging him to support a clean Carcieri fix?

Oh yes.

Finally, how did it feel to have that gavel in our hand when you co-chaired the recent hearing?

(laughs) It’s always a good feeling when you can manage the conversation on issues that you care a great deal about.

This interview has been edited and condensed for clarity.

Pollution Is Not The Top Priority At Oso Landslide Site, But It Is A Concern

Propane tanks floated to the surface of the massive landslide debris field that engulfed 42 homes near Oso, Washington. | credit: Ashley Ahearn

By Ashley Ahearn, KUOW

OSO, Wash. — An orange backhoe beeps in the background as cleanup workers and search dogs slog through the gray-blue clay of the Oso landslide zone. In the distance a muddy American flag waves over hummocks of exposed roots, broken trees and the remnants of the 42 homes that used to line this stretch of highway in the Cascade Mountains northeast of Seattle.

The death toll stands at 30 with 13 people still missing. Dozens of homes were destroyed.

As the search-and-rescue-effort shifts gears into cleanup mode, officials are beginning to assess potential environmental and public health risks.

“Personnel, even canines, when they come off the site they’re going to get decontaminated,” said Maj. William Pola with the Army National Guard. Behind him workers pressure wash massive trucks with hot water and mild detergent as they leave the landslide zone.

Other responders somberly wash off their boots nearby. It’s a standard precautionary measure, said Dick Walker, a spills expert with the Washington State Department of Ecology.

“This really is just mud,” Walker said. “There’s really nothing terribly bad in here. The chemical hazards are very, very small.”

But there is a lot of mud here – enough to fill Safeco Field three times.

The mud engulfed dozens homes. Propane tanks floated to the surface of the liquid debris field. Septic tanks, cars and household chemicals remain buried.

“But really that’s very minimal with the volume of soil that has been dumped on that and spread around and some of this is extremely deep and some of that material we may never recover,” Walker said.

Along a trail by the Stillaguamish River a child’s soccer ball sits in the rain.

When the slide hit, families were going about their usual Saturday mornings -– kids playing in the woods, parents mowing lawns.

Most of the dead have now been removed, though there are still people missing.

“We have a potential exposure for blood and body fluids but whatever we had was diluted in over a million cubic yards of dirt so the risk to the individual rescuer going in is really quite small,” said Dr. Richard Bradley, a physician with the Federal Emergency Management Agency on a recent visit to the disaster zone.

Rescue workers are more likely to injure themselves clambering around the debris field, he added, than through exposure to any hazardous materials or organic material.

The mud tumbled 600 feet down the mountainside and blocked the Stillaguamish River. Then it continued south, burying the neighborhood on the other side.

“It pushed everything away from the river,” Walker explained. “So most of the hazardous waste items are back away from the water’s edge, vehicles, too and because of the slope of the land we don’t believe that anything’s going to get into the river from the chemical perspective.”

Walker added that Ecology has taken some water samples downstream from the slide zone and has not found evidence of chemical contamination. More sampling will be done in the coming months.

The river looks different. Springtime in the Northwest means blue-green rivers, frothing with snowmelt. Right now the Stillaguamish is a morose gray, littered with broken trees.

All that muck and debris will harm the salmon and steelhead that spawn in this stretch of river. But fish experts says it’s too soon to say how much those populations will suffer.

For now, the focus remains on the overwhelming loss of human life along this ravaged stretch of the Stillaguamish.

Anything but Anomalies

Mar 31st, 2014 | By rwinn Tribal College Journal

By Ryan Winn

Every Thanksgiving, America celebrates how the Wampanoag tribe famously saved some pilgrims from starvation, but how many people realize that the Mandan, Hidatsa, Nez Perce, and countless other tribes also broke bread with famished non-Natives? Since 2000, the United States Mint has produced millions of coins reminding us that Lemhi Shoshone tribal member Sacagawea served as an invaluable interpreter and guide for the Lewis and Clark Expedition, but when will the 16 scouts from various tribes who were awarded the Congressional Medal of Honor between 1872 and1890 be remembered for their service? The Navajo code talkers’ celebrated contribution to the American victory in World War II is well known, but when will the Choctaw, Comanche, Hopi, Meskwaki, and Sioux Nations’ code talkers’ service be venerated in textbooks? Twenty-first century American Indian milestones are often achieved around boardroom tables, at tribal government meetings, and on the campuses of tribal colleges and universities (TCUs) across the country, but how many Americans can name a current tribal leader or dignitary? The settings have changed, but the fact remains that too often American Indian achievements are treated as exceptions to the rule. By honoring American Indian successes on every college campus, we can help ensure that students realize the multitudes of Indigenous achievements are anything but anomalies.

One starting point for educators is The Extraordinary Book of Native American Lists, in which the editors provide students a more accurate view of history and prompt them “to delve into research materials housed in libraries and resource centers.” The text is rich with the names, dates, and tribes of American Indian accomplishments. For example, how many people know that in 1775, Sally Anise (Oneida) became the first successful Native woman business owner? Or that in 1882, David Moniac (Creek) became the first tribal member admitted to the United States Military Academy, and that Carlos Montezuma (Yavapai) and Susan LaFlesche Picotte (Omaha) became the first American Indian doctors in 1899? Did you know that John Rollin Ridge/Yellowbird (Cherokee) became the first published American Indian novelist in 1854, or that Jim Thorpe (Sac and Fox) served as the first president of the American Football League (now the National Football League) in 1920? The records span centuries: in 1982, Buffy Sainte-Marie (Cree) became the first American Indian to win an Academy Award; in 1665, Caleb Cheeshahteaumuck (Wampanoag) was the first Native graduate of Harvard. Arthur C. Parker (Seneca) was inaugurated as the first American Indian president of the Society of American Archaeology in 1935, while William R. Pogue (Choctaw) became the first American Indian astronaut in 1966. These individual successes are impressive; collectively, they provide concrete evidence that American Indian achievements are ubiquitous throughout history.

Every fall, TCUs welcome incoming freshmen who are amongst the first in their family to seek a higher education. Navigating college curricula may seem daunting to some, but we can help fortify students’ academic resolve by reminding them they’re not walking their educational road alone. They need to know that American Indians have succeeded and made great contributions in every academic discipline—and many have done so by building upon a foundation of Indigenous knowledge. But perhaps an educator’s greatest undertaking is to encourage students to initiate the positive change they envision for the future. What better way to do that than to showcase the accolades of those who’ve walked the road before them?

Scrolling through the non-fiction entries in TCJ Student (online at www.tcjstudent.org),I findauthors young and old artfully voicing their values and accomplishments. In “Remembering in a World of Forgetting,” Tom Swift Bird (Oglala Lakota), a student at Oglala Lakota College, laments the carnage which befell his ancestors during the Wounded Knee Massacre of 1890 and how so few know the full story of the tragedy. He asserts students must know and learn from their peoples’ past. But he faces forward, asking, “Where do you come from?…Who are you?…[and] where do you need to go, what do you need to do with yourself?”

Another article, by College of Menominee Nation student Burton Arthur (San Carlos Apache), discusses how a local Menominee tribal school has become “a hub in the community that not only works to revitalize language and culture, but that also strives to nurture Menominee children.” Arthur sees this preservation and passing on of cultural knowledge as tangible evidence of Indigenous perseverance and optimism. Arthur’s observation of disbursements of cultural knowledge provides tangible optimism of Indigenous perseverance.

And in an essay titled “The Whisper,” Jayni Anderson (Assiniboine), says “Ignorance is not always bliss,” telling how a callous teacher’s criticism in her youth prevented her from pursuing a higher education until her fifties, fearing she “wasn’t smart enough.” Anderson’s story is all too common throughout Indian country, but her story of overcoming her teacher’s assertions—she is now attending Fort Peck Community College—is inspiring to read. Like the impressive lists of American Indian accomplishments, the strength of these students’ writing can motivate.

TCU faculty should dedicate time and devise curricula that confirm the myriad achievements of Native people—so many have made the world better for us all. It’s true that we may never be able to correct every misguided assumption about Indigenous accomplishments, but that doesn’t mean we should stop trying. We don’t know where our students’ career aspirations will take them, but we can take pride in knowing that every TCU alumnus recognizes that successful American Indians are anything but anomalies.

REFERENCES

Anderson, J. (2012). The whisper. TCJ Student. Retrieved March 2014, from http://www.tcjstudent.org/whisper/

Arthur, B. (2013). Community, culture, and language revitalization in the Menominee Nation. TCJ Student. Retrieved March 2014, http://www.tcjstudent.org/community-culture-and-language-revitalization-in-the-menominee-nation/

Hirschfelder, A., & Molin, P.F., eds. (2012). The extraordinary book of Native American lists.Lanham, MD: The Scarecrow Press, Inc.

Swift Bird, T. (2013). Remembering in a world of forgetting. TCJ Student. Retrieved March 2014, from http://www.tcjstudent.org/remembering-in-a-world-of-forgetting/

Ryan Winn teaches English, theater, and communications at College of Menominee Nation, where he also serves as the Humanities Department chair.