Dancer at Quil Ceda Tulalip Elementary’s yearly Tulalip Day celebration.
By Kalvin Valdillez, Tulalip News
“At this time, we remember and acknowledge our ancestors who signed the treaty,” said Tulalip Elder, Inez Bill. “We reflect on the importance of that treaty – who we are as a people and how to continue our way of life – a commemoration of the signing of the 1855 Treaty of Point Elliott that affected the coastal tribes.”
January 22nd marks 167 years since tribal leaders across the northern Puget Sound region gathered at the location that is presently known as Mukilteo. A historic day in which representatives from various tribes, bands and villages, including the people of Snohomish, Lummi, Swinomish and Suquamish, met with Washington Territory Governor Issac Stevens to negotiate and sign a document that would become known as the 1855 Treaty of Point Elliott. Close to 5,000 Coast Salish people were in attendance, and the negations required two translators – one translating English to Chinook Jargon and the other interpreter translated the Chinook Jargon into the traditional languages of the various tribes.
“We honor the good intentions our ancestors had for us in negotiating and signing the treaty,” stated Lena Jones, Tulalip Elder and Education Curator of the Hibulb Cultural Center. “I encourage young folks to listen to their elders when they talk about the treaty and our sovereignty. Understanding the treaty will help you understand the influence it has in every aspect of our lifeways.”
With their future generations in mind, the tribal leaders ceded upwards of 5 million acres of ancestral land to the United States government for white settlement. Today, that enormous amount of land currently makes up Washington’s King, Snohomish, Skagit and Whatcom counties. The treaty established the Tulalip, Port Madison, Swinomish and Lummi reservations, and thereby acknowledged each tribe as a sovereign nation. In exchange for ceding such large portions of land, the tribes reserved the right to fish at usual and accustomed grounds and stations, as well as the right to hunt and gather on open and unclaimed lands.
Ryan Miller, Tulalip Tribes Director of Treaty Rights and Governmental Affairs, speaks on the importance of treaty rights and the need to protect them (2019).
“Treaty rights are an inherent right,” explained Ryan Miller, Tulalip Tribes Director of Treaty Rights and Governmental Affairs. “Treaty rights were not given to tribes. It’s a common misconception that the government gives Native Peoples special rights. That’s the exact opposite of how it works. Tribes are sovereign nations, they give up rights and they retain rights. Treaty rights are rights that are not given up by tribes, and they’re upheld by the federal government as part of their trust relationship with the treaty tribes. The tribes’ right to self-govern is the supreme law of the land. It’s woven into the U.S. constitution as well as many legal decisions and legislative articles. The constitution says Congress has the power to make treaties with sovereign nations, and that treaties are the supreme law of the land.”
Tulalip Fisherman, Brian Green, expressed, “The treaty is literally my livelihood. We fight for our rights every day – fighting to keep our treaty rights. I want my kid’s kids to come out here and be able to exercise their treaty rights. Not everyone has to be a fisherman, but it should be there if they want to exercise it.”
Tribal communities faced difficult years after the signing of the treaty, including the boarding school era. Fifty years after the signing of the 1855 Treaty of Point Elliott, the Tulalip Indian Boarding School opened, one of many Indian boarding schools throughout the country. During this dark era of American history, Native children were forcibly removed from their families and had to attend these schools and learn how to live the new colonized lifestyle.
The institutions were established to ‘civilize’ the Indigenous population. But while at these boarding schools, the kids were often punished, physically and mentally, for speaking their traditional language and practicing their spiritual and cultural teachings. Many children died as a result of the abuse, while the ones who made it through these atrocities often, and unknowingly, passed on their traumas to the next generations, causing vicious cycles of abuse and destructive coping mechanisms to deal with that abuse, throughout the years.
During this era, the U.S. Government also outlawed traditional practices and spiritual ceremonies that took place on these lands since time immemorial. Coast Salish tribal members could not sing their songs, perform their dances or speak their ancestral languages, and therefore could not pass those teachings to the next generations. Longhouses were demolished and modern-day houses were erected on the reservations. The people who inhabited, lived-off and cared for this land for ages were to learn the ways of agriculture and become farmers.
The descendants of the signatories of the 1855 Treaty of Point Elliott were in the middle of experiencing the horrors of forced assimilation when the last hereditary chief of the Snohomish, William Shelton, stepped in to save his people’s heritage, culture and way of life. In 1912, persistence paid off when he convinced the Tulalip Superintendent and the U.S. Secretary of Interior to build a longhouse along the shores of Tulalip Bay.
William created a way for the tribes to practice their traditional lifeways every winter by informing U.S. Government officials that the people would be celebrating and commemorating the anniversary of the treaty once a year at the longhouse. This allowed tribal elders and wisdom keepers the opportunity to teach the younger generations about their culture, which seemed to be slipping away at an alarming rate due to colonized efforts. The annual gathering became known as Treaty Days, a yearly potlatch that often extends into the early morning of the following day.
Treaty Days is an event that tribal members across the region look forward to every year. Although the original longhouse, which Shelton convinced the government to build, was replaced in the sixties, people met at the historical location every January 22nd for over 100 years after the first Treaty Days ceremony took place. Unfortunately, due to the COVID-19 pandemic, tribal members have not been able to gather to commemorate the treaty for the past three years. However, many tribal families still take the time to honor, reflect, study and pass on the knowledge of the treaty to the next generations at home, until it is safe to convene once more in large numbers at the smokehouse.
“I think that we have the responsibility to revisit the treaty all the time, so we know we are keeping our younger people abreast and informed as much as possible,” said Ray Fryberg, Tulalip Elder and Hibulb Cultural Center Tribal Research Historian. “We gave up a lot in the treaty to keep our sovereignty – to be able to determine our own future and our own direction in our tribal path. And also just living on the reservation, and protecting those rights that were reserved for us, as well as the spiritual and cultural way of life.”
Added Lena, “The treaty accepts the fact that our people have the right to organize themselves, protect our way of life, and care for our resources. Our tribes have significant control of, and rights to, important natural resources such as fishing. As our language and culture become stronger, we are able to help others understand how to take care of the earth and one another.”
The 1855 Treaty of Point Elliott is currently on display at the Hibulb Cultural Center as a part of their The Power of Words: A History of Tulalip Literacy exhibit. For more information, including the most up-to-date COVID guidelines and restrictions, please contact the museum at (360) 716-2600 or visit the Hibulb Cultural Center’s Facebook page.
“The Burke Museum stands on the lands of the Coast Salish peoples, whose ancestors resided here since time immemorial,” said Burke executive director Julie Stein to a crowd of 400+ people representing tribal nations from all across the Pacific Northwest. “Many Indigenous peoples thrive in this place. Part of that history is embedded in the museum, allowing us to move forward in a good way.
“You all are the first to be invited to tour and experience the all-new Burke Museum,” continued the museum’s executive director. “We are truly honored by your presence. The Burke recognizes our colonial legacy, and we promise to dedicate ourselves to learning from communities and building a more ethical and collaborative future together.”
Julie’s words were direct and heartfelt as she greeted hundreds of Native American visitors who convened for the Burke Museum’s Indigenous Preview in late 2019. Only a matter of months after that glorious day, the global landscape would be upended by a coronavirus. The museum, along with countless other establishments worldwide, would soon close out of an abundance of caution.
Mary Jane Topash, Burke Assistant Director for Cultural Education Initiatives
Now, more than two years after the Indigenous Preview that created legendary memories, the Burke has reopened and welcomes Tulalip families to visit. Located on the University of Washington campus, it’s a 45-minute drive from the Reservation to the $99 million, 113,000-square-foot facility dedicated to preserving creative, complex knowledge. As a thriving cultural resource officially reopened to the public, the Burke staff are excited to host local Native culture-bearers from the greater Tulalip community.
Among the Burke’s staff is Tulalip’s own Mary Jane Topash. She spent eight years at the Hibulb Cultural Center before transitioning to the Burke as its Assistant Director for Cultural Education Initiatives. The UW campus is a home away from home for Mary Jane as she earned both her Bachelor’s and Master’s degrees while dawning the purple and gold.
In honor of the Burke’s collaborative spirit with Indigenous communities, Mary Jane invites all Tulalip families to visit the redesigned museum.
“Tribal members and their families should visit the new Burke because it’s our only natural history museum in the state, but if that isn’t enough then you should know the Burke isn’t a typical museum. It’s a place we can actually see ourselves and related tribal cultures represented and showcased in the best kind of way,” explained Mary Jane. “It’s an opportunity to learn about fun and excited things beyond just our tribal history, too, like the prehistoric era. We have Dinosaurs!
“We’re still in a pandemic, so I know circumstances may be difficult for some of our people, especially families with multiples kids in the house asking questions that seem to have no answers, but that’s why the Burke is a prime daytrip destination,” she continued. “You can escape to the museum and be immersed in imagination. It’s a perfect family outing for children because it gives them a different outlet for learning and we can answer so many of their questions. Plus, the Burke offers family-based activities such as interactive crafting and scavenger hunts.”
Nearly a decade’s worth of planning and consultation went into the unique redesign of the natural history museum that boasts a massive 16 million object collection. An emphasis on transparency and treating Native cultural artifacts with their proper respect, while acknowledging their rightful creators, is sure to be a conversation starter for museum patrons as they peruse the Culture is Living gallery. From intricate weaving creations to generations old traditional regalia to a truly stunning dedication to canoe journey, Northwest Native artistry and craftsmanship is proudly displayed.
According to the Burke, the Culture is Living gallery breaks down traditional museum authority and brings the expertise and knowledge of communities to the forefront. Cultural objects aren’t tucked away on the shelves. They are alive, embodying the knowledge, language, and stores of people and cultures.
“We wanted to share how diverse our Indigenous cultures are and share the fact that we are still here,” said Sven Haakanson (Alutiiq), curator for North American anthropology. “To us, the cultural pieces we have on display are living. We are representing a hundred-plus cultures in our Culture is Living gallery and to pay them their proper respects we interwove elements of Earth, air, water, our ancestors, children, and community.
“As a curator, one of the things I’m most proud of is we put the Native languages first on every item. Over the next decade, I’m hoping to work with our local tribes to get more item descriptions written in their languages and to add quotes from those communities telling us what the item’s story is from their perspective,” continued Sven.
No trip to the Burke is complete without sampling the palette enriching food cooked up at Off the Rez café. Located inside the Burke, Off the Rez is a permanent outpost spawned from Seattle’s first and only Native food truck. Menu hits include handmade fry bread with choice toppings, braised bison Indian tacos, and smoked BBQ pulled pork wild rice bowls.
It’s a new kind of museum with a whole new way to experience our world. The Burke is located on the UW’s Seattle campus and is free to all visitors on the first Thursday of every month. You can expect to be blown away by the attention to detail the dedicated curators used in setting up each and every item in the multiple galleries. And with Native voices prominently featured, there is sure to be an opportunity for learning and reflection.
“The inclusivity is awesome!” shared Stephanie Masterman (Tlingit) of her Burke experience. “Yes, there are artifacts dating back hundreds of years, but there is so much contemporary art, too. So many young Native artists have works included among the galleries. The voice and presence of the future generations we always talk about is definitely represented.”
Due to King County restrictions, proof of vaccination for visitors ages 12 and older is required for museum admission. Burke staff also encourage pre-purchasing your museum tickets online at www.burkemuseum.org to make your trip as seamless as possible. Current museum hours are Tuesday – Sunday: 10AM – 5PM (Closed on Mondays). For more information please call (206) 543-7907
Storytelling is a cultural tradition passed through generations of Native American people. These stories speak of legends, folktales, and fables. They also have the ability to recount the history of our people, rituals, relate to everyday life, and educate children about cultural morals and values.
Luckily today, many traditional stories are now readily available in books, various audio formats, and videos. But before these technological advances, they were carried on through oral communication. Today if you were to find the written records of historical events and stories, they would contain more visual aspects than narration. Every time a story is shared from one generation to another, it is preserving Native culture, cultivating the Native languages, and honoring our ancestors before us.
Language is one of the most important aspects of any culture. Language paves the way so that people can communicate with one another, build relationships, and create a sense of community. Like many other tribes across the nation, our language and having the freedom to use it is a privilege that our ancestors fought so desperately to keep.
Tribal stories often reflected the land they were on at the time, like hunting routes, local plants, how tribes came to be, family lineage, their spiritual leaders and elders, etc. Therefore, if you listen to stories told by the Inuit of Alaska, their stories may differ from the Seminole of Florida.
In other ways, storytelling acted as a tool. It is how Native Americans maintained their symbiotic connection to the earth and relationships with animals. As they explored various parts of their land, the language and verbal use of storytelling helped them to live off the land, survive their environment, and how to best utilize the natural resources around them. Some of the themes surrounding storytelling were about creatures, fantasy and realism, places, tricksters, the creator, heroes, society, rites of passage, and disasters.
Most of these stories were shared through talking circles, similar to events that the Hibulb Cultural Center puts on. On January 8th, 2022, a small group gathered to listen to Maria Rios share this tradition. She recited stories both in English and in Lushootseed.
Rios currently works for the Tulalip Tribes Lushootseed Department. But her love for the language goes as far back as when she was three years old. Her older cousin Tony Hatch was her teacher and helped her learn the language. She said, “Storytelling is a part of our culture and who we are. For me, as a kid, it was a way to learn how to behave and the ways of the world without being scolded.” She went on to talk about the values of people learning about Tulalip through these stories, “The words, the language, it all comes from the land. We have stories about the animals, because we observed them and picked up on the characteristics of them. Everything you learn, you can find a story related to it.”
One of the audience members, Mae Mcgehee said, “We try to come to all of the storytellings. We moved up here a couple of years ago, and it was important that we understand and respect the land and the people on it. Everything is connected, and we knew we needed to come here to listen to these stories.”
There is a lot of historical value that comes from people continuing storytelling today. Repeating the stories that were once told is an opportunity to share the mindsets that our ancestors had and continue our cultural values for future generations. Knowing our Native language is an essential aspect for storytelling, but understanding the worth and meaning behind these stories is what will continually shape our people.
If you or someone you know is interested in reading some of these stories, or want to share them with your friends and family, you can find most of them through the Lushootseed Department’s website. If you would like to listen to the stories in-person, you can find more information about related events on the Hibulb Cultural Center’s website, or call (360) 716-2600 and ask about their upcoming Storytelling event.
Snowy Tulalip Bay photo by Niki Cleary, Tulalip News
By Shaelyn Hood, Tulalip News
Towards the end of every year, it becomes a time of reflection, what all we have accomplished, exciting events in our lives, and maybe some challenges we endured. The next day, the New Year reigns and brings opportunities for people to have a fresh start, to reinvent themselves, and create better and healthier habits. Historically, the most common trend is New Year’s resolutions.
About 4000 years ago, the ancient Babylonians were the first people to start New Year’s resolutions. During that time, it was a 12-day religious festival that incorporated promises to the gods to pay off debts, return things they had borrowed, etc. And in return if the Babylonians followed through on their promises, the gods would bless them with good crops, and bestow favors on them.
The modern-day version is less about praying to the gods, and more about setting up personal endeavors and a time to start over and pursue new habits. Some of the most common New Year’s resolutions include exercising more, saving money, paying off debt, losing weight, spending more time with family, traveling more, and reducing stress. According to the Statistic Brain Research Institute, 45% of Americans make New Year’s resolutions. However, only 8% of those people achieve their goals.
So, if almost half of the country sets these resolutions, why do only 8% achieve them? In a 2021 article from Business Insider, psychotherapist Jonathan Alpert talked about three reasons why it may be hard for people to follow through on their goals; Your resolution isn’t specific enough. You must be able to mark your progress, or else it becomes hard to stay motivated. Therefore, if your goal is to lose weight, make milestones of weight you’d like to lose by certain dates and timeframes.
Secondly, you aren’t framing your goal in a positive manner. If you’re making a goal to stop doing something, it becomes a shameful message to yourself. It becomes something you’re avoiding rather than creating a positive focal point on what you’d like to accomplish. Lastly, your resolution isn’t about you. Alpert said, “So often, people seem to be influenced by their friends, their family, what they see in society.” Rather than trying to fulfill expectations of others, remember that these goals are about you and your life.
Setting resolutions/goals for ourselves are important because it is an essential tool that we can use on a personal and professional level. Setting goals are linked with higher motivation, self-esteem, self-confidence, and autonomy. It gives meaning to our every-day lives and creates a vision for what we would like for our lives to look like. And though New Year’s is typically the time where people like to set goals, everyone is capable of setting goals at any point in their life.
So where do we start?
Imagine the results you want to see. Visualize the time and effort it will take to reach that result, and do you think it is worth it?
Utilize the SMART method for creating your goals. S- Specifc, M- Measurable, A- Attainable, R-Realistic, T-Time-bound
Write down your goals. Statistics show that when you write down your goal, they become more tangible, rather than an indistinct thought. You can also place the written goal somewhere you can see it every day, as a daily reminder of what you are aiming for
Create a plan or a roadmap to your goal. Every goal has micro-steps and milestones that lead up to it. The more you understand what steps you need to take and the action route that you must follow, the more broken down your goal is and easier it is to digest and move towards. If you aren’t sure about how to create this, you can also utilize resources and experts to assist you
Create a timeline. Once you understand the steps and milestones your goals require, create a deadline for each of them. It creates a sense of urgency and keeps you moving in a forward direction
Pull the trigger. Now that you set yourself up for success, dive into the deep end. The sooner you start, the sooner you will reach your goal
Don’t be afraid to re-evaluate and assess your progress. Check in on your progress, throughout your timeline. If you’re falling behind, you’ll be able to assess where you need to catch up. If you’re moving in the right direction, you will feel re-motivated and work even harder to finish out your goal
Some Tulalip tribal departments and staff have already set out their goals for the new year.
The Higher Education Department said their goals included increasing enrollment, seeking more internship opportunities with some of the tribal departments, reaching out to more tribal colleges, and creating more educational programs for the membership.
The Problem Gambling Program will work to increase knowledge on Gambling Disorder behavior and reach community members interested in addressing their own issues with gambling or a loved one’s issues related to gambling behavior. They hope to continue to partner and collaborate with other departments in effort to strengthen outreach to the community. They also would like to continue expanding and developing their expertise with Gaming and Social Media addiction to best support youth, parents and families experiencing negative consequences related to screen activity.
The Tulalip Tribal Court plans are to merge into in-person hearings for all case types, and resume jury trials.
The Youth & Family Enrichment Department plans to bring our youth and community together in a safe and productive manner. They would love to bring in more family-based programs, along with cultural, health & fitness programs. They plan on offering various sports conditioning, a variety of sporting competitions, the Get Drugs Off Our Rez car parade, the Autism Awareness car parade, monthly Coastal Jams, various sports leagues, Youth Awareness Talking Circles, different arts and crafts programs, in school and after school programs, and various other events within covid 19 guidelines.
With 2022, let’s make it our year. Share your goals, spread positivity, and motivate others to do the same.
Indigenous educators recognized for having 20+ years of experience.
By Micheal Rios, Tulalip News
While the vast majority of students were enjoying their winter break and anxiously awaiting what would become Snowmageddon, a special gathering took place among the Indigenous educators of Marysville School District. Co-hosted by MSD’s Indian Education and Tulalip’s Positive Youth Development teams, all Indigenous educators within the District, and their families, were invited to Heritage High School’s commons area to be honored for their united goal of decolonizing education.
Decolonizing education means to dismantle a colonial system. In this case, the specific colonial system is education, which wasn’t integrated until the 1970s after decades of legal battles. So then how can a system that separated white people and people of color for hundreds of years, a system that was created and maintained by white people for the benefit of white people, all of a sudden become an inclusive system that prioritizes the success of all? Put simply, it can’t.
Tulalip elder Dawn Simpson, with 50 years of education work, stands beside Heritage counselor Shonta Paul.
In order to achieve such a lofty goal, it’ll require the tireless pursuit and often underappreciated life’s work of Native culture bearers who are fully aware that they are raging against the machine and regularly feeling like no matter how much they do it’s never enough. Yet, for these special few, they know the deck is stacked against them but they’ll answer the call anyway. They take the college classes, get the required degrees, and receive the necessary accreditations to gain entry into colonized school systems as Indigenous educators.
Armed with traditional teachings and ancestral wisdom, and fueled by a relentless love for their people, it’s the Indigenous educators who are fighting to change the education system from within. From their positions they can actively provide an environment where Native students can learn about, and be proud of, their history and culture. It is these educators who were celebrated on that December evening.
“I’m going on my eighteenth year now working in education. In my new position I’m so honored to be working with all of you, the beautiful Indigenous educators of our District. As far as I know, this is the first time a celebration like this has been held exclusively for you all,” remarked Matt Remle, MSD Indian Education coordinator, to all in attendance. “The thought behind this event is simple. We want to honor, encourage, and uplift our Native educators because what you all do every day is remarkable and worth celebrating.”
“I want to thank you all for being here and allowing us to acknowledge you together as our Indigenous educators,” added Jessica Bustad, executive director of Tulalip Education. “Words can’t express how important you are, and the work that you do to positively impact our youth is immeasurable. But we do know how important it is for us to support each other.
Heritage teacher Marina Benally (center) with her son and daughter who both work as educators within the District.
“We know that these systems we work in were not built for our Indigenous students,” she continued. “Times are difficult right now, but it’s never been easy doing the kind of work we do. What keeps us going is a shared dedication to our students’ success and a passion to do what we can to help them thrive in and out of the classroom. The Indigenous students within the District need and depend on us. They are so fortunate to have educators who genuinely care for them, and I hope you all know how much of a difference you make.”
Public education was among the first colonial institutions deployed over Native American tribes as a tactic to subordinate, confuse and debilitate. The effort to forcibly assimilate Native children through education took place all of the United States. Today, we refer to this effort as the Boarding School Era; when Native children were removed from their families and placed in faraway boarding schools to eradicate Native culture. Whether the boarding schools were sponsored by the church, state or federal government is of little difference. The Native students were stripped of their traditional languages, clothing, and teachings. They weren’t able to see themselves in the curriculum nor in those individuals appointed as teachers.
Because of our Indigenous educators’ efforts, the same cannot be said for Native students within Marysville School District. They have opportunity to see themselves in Since Time Immemorial curriculum, and to learn traditional teachings from their elders who unapologetically display their Native cultures in the school setting. From intricately handwoven cedar to vibrant ribbon skirts and beaded earrings, to Lushootseed words and the heartbeat of hand drums, the sights and sounds of a thriving Native culture is embodied by these educators.
During the celebratory dinner, within the commons area of Heritage High School, the sentiment was shared how fitting the location was. The high school located on the Tulalip Reservation, dreamt of by past leaders, serves as a model that can redefine and inspire Indigenous education. Nationally, many Native students struggle with low academic achievement and only about half graduate from high school. Contrast that with Heritage High recently setting records for overall student enrollment and total number of seniors earning their diploma. It becomes easy then to understand the importance of allowing Native youth to learn in a community-led, culturally-rich environment.
Marina Benally has been teaching Tulalip’s youth for twenty-three years. Most recently as a teacher at Heritage where she is routinely spoken highly of by her students, past and present. Before the intimate gathering, Marina asked her son, Terrance, and daughter, Amanda, to stand with her. Her kids have inherited their mom’s passion for educating the next generation, as they both work as Indigenous educators in the District as well.
“We love being here and are forever grateful to be entrusted with educating your students,” said an emotional Marina. “Ray and Sheryl Fryberg recruited me to come here and help the Tulalip youth back in 1999. Since then, we’ve made Tulalip our home, and you all have helped make us feel like we belong. We thank the Tulalip community for upholding us. Like each and every one of the Indigenous educators out there, we stand on the shoulders of giants who came before us.”
There were songs shared, traditional medicines offered, and many messages of encouragement between the group of educators. After a hearty meal, a special recognition of those who had 20+ years working in education ensued. Each offered more good words on the mic before being blanketed. Tulalip elder Dawn Simpson received a huge ovation when she announced she now has over 50 years helping her people achieve their academic goals, and she’s still working.
“Dawn was the lifeline for many of us educators here today,” shared Quil Ceda assistant principal Chelsea Craig. “When we were the young students attending schools within the Marysville School Districts, we may not have had much support, but we had Dawn. She was always there and some of us may not be doing the work we are today if it wasn’t for Dawn paving that foundation.”
Imagine how many Native students within the District these awe-inspiring educators are impacting every year. How many kids are excited to go to school and learn from teachers who look like them, or are emboldened to wear traditional regalia, even if it’s just accessories, because their teachers sparked that Native pride? Now, envision just a fraction of these students being inspired to create real change because their educators made them believe it was possible. That’s a kind of cultural legacy powerful enough to take down a system, maybe even to decolonize education.
Tribes and supports hold ‘Free the Snake’ flotilla to protest Snake River dams. Photo by Idaho Rivers United
By Rae Rose of Last Real Indians
“The Indian will be allowed to take fish. . . .at the usual fishing places and this promise will be kept by the Americans as long as the sun shines, as long as the mountains stand, and as long as the rivers run.” Treaty of Walla Walla, June 9th, 1855, spoken by Isaac Ingalls Stevens
One hundred years later, after the Treaty of Walla Walla was signed, tribes watched their sacred rivers and waterfalls being dammed one after another. The fishing wars had begun as the American government tried to take away treaty rights from Northwest tribes.
Today, the fish are dying and no longer able to return home navigating through mass pollution, warming waters and massive dams that block their only way home to spawn. Spawning grounds have been built over. Many of the great forests have been clear-cut, destroying precious spawning grounds. Another broken treaty.
Here, in the Northwest, short-termed thinking of American policymakers mutilated and deformed the beautiful Columbia Basin as they pursued the energy needs of the settler colonizers at the expense of Tribal communities and the environment by constructing dam after dam.
President Roosevelt called those who objected to the dam’s construction, short-sighted. He referred to our great rivers as a ‘national possession’, disregarding the Tribal communities that lived along these rivers and their treaty rights to fish in those rivers. The ensuing construction of these dams led to mass destruction of habitat, loss of traditional tribal fishing grounds, ones that were promised in treaties. It was sold to the American public as progress. Anyone who spoke against destruction caused by the dams were labeled as unpatriotic by America pro-dam policymakers.
Mother Earth, a living, breathing planet, her life allows us to live, yet to a small, but powerful, corrupt few who see the disfigurement and destruction of Mother Earth as progress. To me, any disfigurement or destruction of our beautiful planet can only be seen as reckless destruction of our children’s future. This idea of ‘progress’ at the expense of destroying the planet, is achieved by the direct manipulation of the American public through the spread of mis-information by energy companies and their government puppets.
Behind the propaganda, lies the underlying true cost of America’s industrial “progress.” The destruction and the death of our beautiful river systems, loss of plant and animal species, loss of tribal lands and broken treaty agreements. These dams leave a legacy that speaks volumes for their cruel disregard for the original peoples, the land, our waters, and certainly our other animal and plant relatives. What strikes me as the saddest fact, is it also speaks volumes to pro-dam backers’ blatant disregard of their own children. They don’t care if anyone, including their own children and grandchildren, have clean water, food, or a living planet to live upon.
A Native American family is show standing near Celilo Falls, a longtime fishing and trading spot for Native Americans, on the Columbia River in this undated photo. The falls were flooded when The Dalles Dam was constructed in 1957. (Yakima Valley Museum, courtesy photo)
Addressing the legacy of dams
In NOVA’s Planet Earth the Undamming of America by Anna Lieb, Frank Magilligan, a professor of geography at Dartmouth College explains. “Over 3 million miles of rivers and streams have been etched into the geology of the United States, and many of those rivers flow into and over somewhere between 80,000 and two million dams. “We as a nation have been building, on average, one dam per day since the signing of the Declaration of Independence,”
The first peoples, who have lived in these lands since time immemorial, have a history of co-existing with the land and waters. We lived, hunted, worked, and navigated the mighty rivers, forests, hills, and valleys. It frustrates me that there are people who use clean water, who eat food that is grown from the land, but advocate for destroying and depleting our precious, finite resources. It hurts me because these are the same people who seem to hate and ridicule those of us who do cherish the waters and land. I have never understood why they hate us for loving the land that also cares for their loved ones too.
As a guest in the lands of the Coast Salish people of the Pacific Northwest, I have seen elders speak to the loss, the death, and the desecration of land and water by the corrupt mentality of ‘progress’. These brave elders talk about what was once there, how life once was, and the heartbreaking loss when it was stolen away.
In speaking about the damage done after the loss of Celilo Falls, Elmer Crow, Nez Perce had this to say in the Damnation documentary. “Celilo Falls is gone. I knew what was there, and I knew what they had done. The wind changed because of the flat surfaces coming up the Columbia, the temperatures of the water changed. The dead water makes it harder for the fish. It means nothing to me. All it means is what they took away. What these dams have done; they completely tore my country apart”.
Celilo Falls after construction of the Dalles Dam.
In speaking with elders from Coast Salish tribes, I have heard over and over again how the health of the people, the salmon, our land and our waters are all connected. Each important in their own right, but always a reflection of one another. If the salmon are suffering, so are the people. When the waters are cut off and polluted you will see it reflected in the lives and health of the people, of the salmon. We are all related, never separate, always connected.
It is indisputable that dams have damaged habitat placing natural fish runs and animal habitats in danger. Over 80,000 dams have altered or completely destroyed Indian Country. Each dam should be reconsidered, re-evaluated and removed. We have no excuse not to re-evaluate these invasive and costly structures. There is enough solar, wind, and other new clean renewable energy sources to create real energy needs solutions. It is inexcusable to not reconsider each, and every dam built in America.
While there are numerous dams throughout the Northwest, there are specific dams we need to address, ones that are causing more harm. This article targets four dams on the Snake River. The Little Goose, the Lower Monumental, the Lower Granite, and the Ice Harbor dams.
The Columbia Riverkeepers are working to save the Snake River, revitalize the salmon runs, while building a better economy for the surrounding communities. They reached out to Last Real Indians to help advocate for the removal of the Little Goose, Lower Monumental, the Lower Granite, and the Ice Harbor Dams. The Columbia Riverkeepers are a collective of tribes, activists, and professionals who have all come together for a healthy river system and a return of our salmon.
In an Interview with Miles Johnson, attorney for Columbia Riverkeeper, he admits that there is a lot of information to process when you are talking about the large-scale energy companies. Taking down all dams is not immediately possible and that is not their goal. Columbia Riverkeeper is asking for the removal of the above-named dams on the Snake River.
In their efforts to remove the dams, Johnson is adamant that Columbia Riverkeeper is taking into consideration all populations living alongside or by the Snake and Columbia rivers. Columbia Riverkeeper envisions subsidies for farmers, hope for commercial growth, and economic stimulus, the return of tourism, all alongside the return of our rivers and salmon.
These four dams are all over 100ft high making it virtually impossible for salmon to maneuver home to their spawning grounds. These dams besides being no longer needed are taking away taxpayer’s money from our communities and the programs we need to survive. The water does not flow, locked up behind concrete gates the water dies. When the water dies, so do the fishing, and recreational boating, kayaking, that go along with healthy waterways.
It is a simple truth, the blood in our bodies circulates to maintain healthy tissue and muscle while cleaning and disposing of waste. Mother Earth’s system of rivers is much like the blood in our bodies. When our blood is unable to flow tissue dies and you risk losing that part of your body, or even death. When the blood of our Mother Earth dies or is forcefully pooled, the land and life surrounding that dead body of water are also lost to us.
The first study, Lower Snake River Feasibility Study, cost taxpayers 35 million dollars and was done by the Army Engineering Corporation. It highlighted the fact these four dams only produce 4% of the electricity used in the Pacific Northwest in the spring. This 4% is easily replaceable using wind and solar resources, resources that constantly renew without any harm to the environment, economy, or habitat. Jim Waddel, former Army Corp. Engineer lost his job to blow the whistle on this study’s findings.
The second study was done by an independent source, the Lower Snake River energy replacement study. This study also shows the inefficiency of keeping these dams in place. Just the tax dollars for its upkeep would go a long way to revitalizing the communities by the Snake River. I could find no reason in either study to keep these dams operating.
Both studies found the dams to cause detrimental harm to salmon habitat, and to the outlying economies, while not even producing enough energy to be necessary or in any way beneficial. Washington and Oregon taxpayers are footing the bill for these dams upkeep, but we are not receiving any benefits for the money taken. The cost is too much. It is a waste of taxes to continue paying into these outdated and unnecessary relics of “progress” at the cost of environment, habitat, and restoration of our Mother Earth’s beautiful river systems.
There is so much propaganda and deliberate manipulation of the facts, it is hard to wade through all the information to finally get to the simple and honest facts regarding these four dams. The first misleading fact comes from the Bonneville Energy Company. As soon as you open their website, the first thing you will see is a picture of a dam with big bold words stating “NATIONAL HYDROPOWER DAY!” above this reads, “Half of the region’s power comes from hydropower,” beside it, “HYDROPOWER FLOWS HERE.”
To someone like me, before researching this issue, this ad makes dams look pretty “damn” good. “More than half of the hydropower generated in the region is made by federal dams and marketed by Bonneville Power Administration.” In the first paragraph Bonneville Power admits this is a business and much like Puget Sound Energy and Seattle City Light, they are harnessing our natural resources, using our tax dollars to pay for and to maintain, for these power companies to monopolize and to profit from.
Lower Granite Dam, one of the four dams on the Lower Snake River that are driving all remaining Snake River salmon toward extinction. Photo by Chris Jordan-Bloch/ EarthJustice.
Our rivers, the extinction of wildlife are all resources that have been perverted by power companies to control outcomes, profit from natural resources, and justify their destruction of natural habitat. It is a man-made disaster; we have to correct these mistakes before it is too late.
The areas of dead water, near-extinct species, and the amount of taxpayers’ dollars wasted should be enough to relook at and rethink our current energy crisis. Big energy companies like Bonneville Power Company, Puget Sound Energy, and Seattle City Light tell consumers there are no other natural solutions. They put millions into making the public believe our only choices are to rape our Mother Earth for fossil fuels or to disfigure Our precious Mother Earth for hydropower.
Even beyond the moral issues, switching to renewable non-invasive power solutions is more efficient for long-term stability. These dams are not solutions, they do not produce enough power to even be considered necessary. These four dams being marketed as clean renewable energy is misleading and irresponsible.
Crippling our planet and downplaying the importance of natural habitat creates dangerous illusions. Even beyond the fact that it is wrong, detrimental, and divisive, it is taking away from every American citizen and all of our generation’s right to a future. Not to mention it is only feeding an already corrupt existing system of power and wealth monopolies for the few at the cost of us, the many.
Columbia Riverkeeper is fighting to remove these 4 ineffective and environmentally harmful dams. More importantly, the National Congress of the American Indians and the Affiliated Tribes of Northwest Indians also support comprehensive legislation to remove these dams for the greater good.
Miles Johnson, attorney for Columbia Riverkeeper, was kind enough to speak with me about the dams, what they are trying to restore, and why it is important. He estimates before the dams were built there were 10 to 15 million salmon returned to the Columbia River basin every year. You could hear the salmon from the shore. There were so many. The salmon created an economy for Native and then non-native settlers, the communities thrived when the rivers ran free.
Miles continues to tell me about the loss of pink salmon in the Columbia River entirely, beloved rivers, great falls all gone. In less than a century of damming our waterways, we have cut off, and we have destroyed great areas of habitat necessary for salmon, trout, steelhead, and countless other species to thrive. To Native Americans who have been here since time immemorial, these rivers and falls are sacred. The blood of a mother who has provided and cared for them always. To see the damage inflicted upon mother earth is the same as watching a loved one maimed, tortured, and injured for no reason.
Even beyond the love for our lands and waters lies a brazen truth. Taking down these four dams will allow the Snake River to heal. A beautiful and powerful river flowing free will attract tourists creating an economy to help the communities around the Snake and Columbia Rivers to prosper. As the river heals the fish and wildlife will return creating opportunities for fisheries to reopen, family farms will also be able to prosper from returning tourists.
We have also seen several dams removed successfully. It has been a powerful testament to the natural world’s ability to heal and persevere. “I got to watch what happens when a river gets its teeth into a dam, and in about an hour, I saw what would otherwise be about 10,000 years of river evolution.” Grant a hydrologist spoke about what happened after the Marmot Dam was removed in the Undamming of America article
We have seen the recovery of nature, habitat, and the return of salmon. To me, who fell into this research on a request, it is a simple solution we owe to our Mother Earth, the fish, wildlife, and to our future generations.
Something we need to address dam by dam. We also need to push for new power companies to stop the monopoly of power by big business companies like Bonneville Power Company, Puget Sound Energy, and Seattle City Light. Instead, I would love to see community organizations led by diverse community groups bring forward large-scale conversion operations to revitalize long-term energy changes especially centering on wind and solar-powered solutions.
