Lawmaker, a long-time Native-American leader and economic-development/high-technology trailblazer, is named an adjunct professor at The Evergreen State College
Source: Office of State Rep. John McCoy
OLYMPIA — State Rep. John McCoy has already worn more hats in his personal and professional lives than about anyone else you could name. Don’t look now, but he’s about to don yet another impressive piece of headwear.
McCoy has accepted an opportunity to share his real-world knowledge and experience in the upcoming 2013-2014 academic year with students at The Evergreen State College (TESC). The veteran lawmaker, and Tulalip-tribal and Snohomish County community leader will teach as an adjunct professor in Evergreen’s Master of Public Administration (MPA) Tribal Concentration program.
“I am very honored and very grateful for this chance to work with men and women who are obviously very committed to lives of public service,” said McCoy. “I know that I will be learning every bit as much from them as I hope they will be learning from me.”
Lee Lyttle is Evergreen’s MPA Director and a faculty member. He said that TESC “is terrifically privileged to welcome and embrace in our college family a man possessed of Representative McCoy’s background and widespread acquaintance in ‘Indian Country’ issues and management.
“John McCoy’s ‘skill set’ in our 20th century and 21st century life and times is simply unmatched; there’s no other way, really, to put it,” Lyttle emphasized.
“The intersection of his diverse experiences in Indian Country — both in his pursuit of economic and community development and in his working with all levels of the business community and local, state and federal governments — will make Representative McCoy a singular, extraordinary participant in our program.”
McCoy represents the Everett, Marysville, and Tulalip communities and neighborhoods of Snohomish County in the House of Representatives. First elected to the Legislature a little more than 10 years ago, he now chairs the House Community Development, Housing & Tribal Affairs Committee. He is vice chair of the House Environment Committee, and he also has a seat on the House Education Committee.
McCoy served in the United States Air Force for 20 years, retiring in 1981 with extensive training in computer operations and programming. He worked as a computer technician in the White House from 1982 to 1985. Then he came back home to Tulalip, Snohomish County and the state of Washington. Very soon after returning home McCoy championed the bringing of computers, the Internet, and all that that entails to the Tulalip Tribes.
McCoy and his wife, Jeannie McCoy, make their home in Tulalip. They have three daughters, nine grandchildren, and one great-grandson.
The new professor will be visiting the TESC Tribal cohort on May 24. In the fall he will be teaching Tribal Economics and during the winter session he will be teaching Tribal Policy.
Lyttle said that McCoy’s classes will include as many as 30 MPA students, who themselves will bring a tremendous range of personal and professional knowledge to the academic table. Most but not all students in the program are Native American, and they come from different communities all across the land.
Evergreen’s MPA Tribal Concentration program right now represents the nation’s only such program placing strong emphasis on tribal-governance.
“With that in mind,” says the program website, “the Tribal Governance Concentration focuses on structures, processes and issues specific to tribal governments. It provides current and future tribal leaders with the knowledge and skills needed to work successfully in Indian Country. The Concentration is also appropriate for those working with governmental or other organizations in a liaison role with tribal governments. Students go through the entire program as a cohort and finish in two years in this structured program.”
The Energy Department today announced up to $7 million to deploy clean energy projects in tribal communities, reducing reliance on fossil fuels and promoting economic development on tribal lands. The Energy Department’s Tribal Energy Program, in cooperation with the Office of Indian Energy, will help Native American communities, tribal energy resource development organizations, and tribal consortia to install community- or facility-scale clean energy projects.
Tribal lands comprise nearly 2% of U.S. land, but contain about 5% of the country’s renewable energy resources. With more than 9 million megawatts of potential installed renewable energy capacity on tribal lands, these communities are well positioned to capitalize on our domestic renewable energy resources—thereby enhancing U.S. energy security and protecting our air and water.
Through the “Community-Scale Clean Energy Projects in Indian Country” funding opportunity, the Energy Department will make up to $4.5 million available, subject to congressional appropriations, for projects installing clean energy systems that reduce fossil fuel use by at least 15% in either new or existing tribal buildings. Renewable energy systems for power generation only must be a minimum of 50 kilowatts and use commercial-warrantied equipment.
Through the “Tribal Renewable Energy and Energy Efficiency Deployment Assistance” funding opportunity, the Department will make up to $2.5 million available, subject to congressional appropriations, for projects installing renewable energy and energy efficiency that reduce fossil fuel use in existing tribal buildings by at least 30%. These projects must use commercial-warrantied equipment with renewable energy systems for power generation only of at least 10 kilowatts. Leveraging state or utility incentive programs is encouraged.
The Energy Department’s Office of Indian Energy and the Tribal Energy Program promote tribal energy sufficiency and foster economic development and employment on tribal lands through the development of renewable energy and energy efficiency technologies.
The Department has invested $41.8 million in 175 tribal clean energy projects over the years, and provides financial and technical assistance to tribes for the evaluation and development of their renewable energy resources, implementation of energy efficiency to reduce energy use, and education and training to help build the knowledge and skills essential for sustainable energy projects.
A lack of resources to help Native Americans learn effective money management techniques has stunted the ability of many Native families to reach their full potential. But KeyBank is working to change that by expanding the delivery of financial education to Native communities across the country.
KeyBank, a leader in meeting the financial needs of Indian country, has launched a four-year financial literacy program coordinated by First Nations Oweesta Corporation, a wholly held subsidiary of First Nations Development Institute and the first certified national Native Community Development Financial Institution (CDFI) intermediary. The program, made possible by a $250,000 grant from KeyBank and KeyBank Foundation, teaches American Indians how to manage their money, save toward financial goals, take advantage of financial resources and avoid predatory lenders. “KeyBank Foundation focuses its grant making on financial literacy and diversity, which help to drive job success,” said Foundation chair Margot Copeland. “We’re proud to be a leader in supporting Native communities.”
Mike Lettig
The program, “Expanding Financial Literacy Efforts in Native Communities,” takes a unique approach to financial education called train-the-trainer. Oweesta professionals teach local Native CDFIs how to conduct financial literacy programs for their nations. “[Our] financial education programs contribute significantly to the development of sustainable Native economies and healthy communities,” said Chrystel Cornelius, Oweesta’s acting executive director.
KeyBank is dedicated to helping communities that are traditionally under-banked. Since July 2008, the company has extended more than $4 billion in financing to developments in underserved communities and granted more than $40 million to nonprofit organizations. More than 28,000 individuals have taken KeyBank’s free financial education classes since the inception of KeyBank Plus in 2004.
“Financial success in life depends on good financial education, and we are dedicated to supporting programs that help people of the First Nations thrive,” said Mike Lettig, director of Native American Financial Services for KeyBank. “KeyBank was one of the first financial institutions in the country to create teams focused exclusively on serving Native Americans. We understand the importance of each Nation’s laws, culture and governance, and we make sure our recommendations are aligned with tribal traditions and values.”
TULALIP, Wash. – The Tulalip CEDAR (Community Engaged and Dedicated to Addiction Recovery) group invited Caleb Banta-Green, PhD to speak at their meeting on April 25, 2013. Banta-Green is the principle investigator on an overdose prevention program for Washington State and has dedicated time to developing a prevention program and educating communities about overdosing risks.
Often times an opiate overdose won’t occur until 3-4 hours after the person takes them. The person will be unresponsive, have shallow breathing that may sound like gasping or choking, and may be pale blue or grey in color. Banta-Green pointed out that rescue breathing can be done to prevent a potential fatality and suggests the first thing you need to do is look for signs of breathing and a heartbeat. If there is no heartbeat, perform CPR. If there is a heartbeat but the person is having trouble breathing or not breathing at all, begin the rescue breathing; “An opiate overdose is about oxygen; it’s about getting oxygen to the person’s brain and doing rescue breathing,” said Banta-Green.
Along with rescue breathing, Banta-Green suggests administering Naloxone. Naloxone, an opioid antagonist, is a prescribed medication that, once administered, blocks the person’s opioid receptors and allows the overdose victim to breathe normally for a short period of time. Depending on how much of the opioid the person has taken they may need to be given Naloxone every 30-90 minutes until they stabilize.
Naloxone can be given in the nose (intranasal spray) or in the muscle (intramuscular injection) and is safe to give even if the person is not overdosing on opioids. Since Naloxone is purely an opioid antagonist it has been approved to help binge eaters from splurging on fatty sweets like chocolate.
Washington State law (RCW 69.50.315) allows anyone at risk of having, or witnessing, an opioid drug overdose to obtain a prescription of naloxone. If you or your friends or family members use opioids medicinally or recreationally, you are able to obtain a prescription and carry it with you for emergencies. The CEDAR group is currently working with Tribal Police, Tulalip Pharmacy and the Health Clinic to start a prevention program at Tulalip which will offer prescriptions of Naloxone and training of how to give rescue breathing and administer Naloxone.
To find an overdose prevention program near you that gives prescriptions for Naloxone and training of how to administer, please visit this website: http://www.stopoverdose.org/faq.htm
Nearby locations in Washington that can help you if you are in need:
Adam Kartman, MD at Phoenix Recovery in Mt Vernon, Wash. Services provided: Anyone, including family and friends, who might be a first responder/good Samaritan to an opiate overdose who would like a prescription for intranasal naloxone and a free mucosal nasal atomizer is welcome to schedule a visit with Dr. Kartman at no charge. Native Americans and Alaskan Natives may be able to fill the prescriptions at no charge at tribal pharmacies. Others may get prescriptions filled at area pharmacies. Phone: 360-848-8437
Robert Clewis Center in Seattle, Wash. Services provided: Mon-Fri, 1:00-5:00 pm & Sat, 2:00-4:00 pm Walk-ins welcome. Harm reduction counseling/support, vein care, Naloxone/overdose prevention, case management. Facilitated access to methadone and other drug treatment, needle exchange, abscess treatment and care, HIV/hepatitis testing and counseling, Hepatitis A & B vaccinations, colds and upper respiratory infections andTB screening. Phone: 206-296-4649
The People’s Harm Reduction Alliance in Seattle, Wash. Services provided: We give out naloxone, crack kits, Hepatitis A and B vaccinations, safe disposal of used needles, access to new needles and clean supplies, referrals to other pertinent services such as detox and treatment options. Completely need-based program for syringe exchange and completely drug user run. Phone: 206-330-5777
What are opiates?
Heroin, morphine, oxycodone (Oxycontin), methadone, hydrocodone (Vicodin), codeine, and other prescription pain medications.
How to recognize and overdose.
The person overdosing can’t be woken through loud noises or pain, may have blue or gray lips and fingernails, they will have slow or shallow breathing which may sound similar to gasping or snoring. How to save someone from an overdose.
An overdose death may happen hours after taking drugs. If a bystander acts when they first notice a person’s breathing has slowed, or when they can’t awaken a user, there is time to call 911, start rescue breathing (if needed) and give naloxone.
1. Rub to wake.
Rub you knuckles on the bony part of the chest (the Sternum) to try to get them to wake up or breathe.
2. Call 911. – All you need to say is :
The address and where to find the person
A person is not breathing
When medics come tell them what drugs the person took if you know
Tell them if you gave naloxone
3. If the person stops breathing give breaths mouth-to-mouth or use a disposable breathing mask.
Put them on their back.
Pull the chin forward to keep the airway open; put one hand on the chin, tilt the head back, and pinch the nose closed.
Make a seal over their mouth with yours and breathe in two breaths. The chest, not the stomach, should rise.
Give one breath every 5 seconds.
4. Give Naloxone
For injectable naloxone: Inject into the arm or upper outer top of thigh muscle, 1 cc at a time. Always start from a new vial.
For intranasal naloxone: Squirt half the vial into each nostril, pushing the applicator fast to make a fine mist.
Discard any opened vials of naloxone within 6 hours (as recommended by the World Health Organization).
5. Stay with the person and keep them breathing
Continue giving mouth-to-mouth breathing if the person is not breathing on their own.
Give a second dose of naloxone after 2-5 minutes if they do not wake up and breathe more than about 10-12 breaths a minute.
Naloxone can spoil their high and they may want to use again. Remind them naloxone wears off soon and they could overdose again.
6. Place the person on their side
People can breathe in their own vomit and die. If the person is breathing, put them on their side. Pull the chin forward so they can breathe more easily. Some people may vomit once they get naloxone; this position will help protect them from inhaling that vomit.
7. Convince the person to follow the paramedics’ advice.
If the paramedics advise them to go to the Emergency Room, health care staff will help:
Relieve symptoms of withdrawal
Prevent them from overdosing again today
By having an observer who can give more naloxone when the first dose wears off
Assess and treat the person for other drug overdoses. Naloxone only helps for opioids.
8. What if the police show up?
The Washington State 911 Good Samaritan Drug Overdose Law lets bystanders give naloxone if they suspect an overdose.
The law protects the victim and the helpers from prosecution for drug possession. The police can confiscate drugs and prosecute persons who have outstanding warrants from other crimes.
TULALIP, Wash. -The community meeting held on Tuesday April 23rd, focused on beda?chelh who brought this years and previous years statistics. The meeting gave community members the opportunity to ask questions and voice concerns about current beda?chelh policies and procedures.
Questions raised centered on how to help a child in need and what can a parent expect when they turn to beda?chelh for help.
If a child comes to you or you know of a child that is in need of help, beda?chelh prefers that you notify them first and they will review the case, investigate it and create a CPS file (Child Protective Services). If a parent recognizes that they are struggling with addiction and want help they can speak with beda?chelh and they will put the parent on a safety plan to complete, so that their child can remain with them while they are getting help for their addiction. If the risk level becomes too high, the parent will be asked to place the child under the care of a family or friend to ensure the child’s safety.
The safety plan is based on the circumstances of the situation and is initially three months, “The safety plans are time sensitive. The plan will go for three months and then they will reassess if the safety plan needs to be extended for another month or whatever is necessary to keep them from being in the system long-term,” said Jennifer Walls, Lead Case Manager at beda?chelh.
Efforts are being implemented to keep tribal children that have been placed in non-tribal homes connected with culture events. “We are pushing for more cultural activities for our youth and that includes children that are placed off the reservation in non-tribal homes,” said Lena Hammons Director of Behavior Health.
The outreach department is currently understaffed and is working towards becoming fully staffed so that they can create a staggering work schedule in order to ensure that they are able to transport children to and from meetings and cultural activities.
The current policies and procedures are being reviewed and reworked so that they are more effective and are easier for parents and guardians to navigate and aim towards healing the parents and reuniting the parent and child. Community Meetings are the 4th Tuesday every month. To view the community meeting in its entirety visit Tulalip Matters at wwww.kanutv.com. If you have something that you would like to include please call the concern line 360-716-4006.
Current statistics for Youth in Need of Care:
Child placement numbers for 2013
2 institutionalized
55 placed with non-family
144 placed with family
7 returned home
Child drug test results for 2013 through March
3 tested positive for marijuana or other drugs
2 tested positive for meth
4 tested negative
Reported child abuse cases for 2013, children under 10 years of age.
Artist: StudioEIS; Photo: Don Hurlbert, Smithsonian This April 2013 photo shows a forensic facial reconstruction produced by StudioEIS of Brooklyn, New York in consultation with Smithsonian researcher based on human remains excavated in James Fort, Jamestown, Virginia.
Source: Indian Country Today Media Network
Suspicions of cannibalism at the Jamestown Settlement have been around for a long time. Those suspicions were confirmed May 1 when the Smithsonian Institution, Colonial Williamsburg and Preservation Virginia released findings from remains that that back to the harsh winter of 1609-1610, also called the “starving time.”
A portion of skull and tibia of a 14-year-old girl—named “Jane” by researchers—were found among dog and horse bones in 2012 during an excavation at James Fort.
“This discovery may confirm a number of 17th century references which describe the starving time and the desperation of the colonists and that some of them resorted to living off the people that died first,” said William Kelso, chief archaeologist with the Jamestown Rediscovery Project, in a press release.
Doug Owsley, the division head for physical anthropology at the Smithsonian’s National Museum of Natural History, detailed that four shallow chops to the forehead indicate an initial attempt to open the skull. He said the back of the head was also struck by a small hatchet or cleaver, and sharp cuts and puncture marks on the mandible show tissue was removed from the face and throat using a knife.
“The desperation and overwhelming circumstances faced by the James Fort colonists during the winter of 1609–1610 are reflected in the postmortem treatment of this girl’s body,” Owsley said in a press release. “The recovered bone fragments have unusually patterned cuts and chops that reflect tentativeness, trial and complete lack of experience in butchering animal remains. Nevertheless, the clear intent was to dismember the body, removing the brain and flesh from the face for consumption.”
Researchers believe the young girl was dead before she was consumed.
Jamestown was the first settlement of the Virginia Colony established in 1607. Stories of cannibalism, including one about a man killing, “salting” and eating his pregnant wife, are not new. The man was later executed.
James Loewen mentions it in Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong when talking about why we ignore Jamestown. “Historians could hardly tout Virginia… The Virginians’ relations with the Indians were particularly unsavory… the early Virginians engaged in bickering, sloth, even cannibalism. They spent their early days digging random holes in the ground, haplessly looking for gold instead of planting crops. Soon they were starving and digging up putrid Indian corpses to eat or renting themselves out to Indian families as servants,” he wrote.
Kirk Boxleitner Tulalip Tribal Chair Mel Sheldon Jr. speculated that the economy might be on its way back during this year’s State of the Tribes address to the Greater Marysville Tulalip Chamber of Commerce on April 26.
By Kirk Boxleitner, The Marysville Globe
TULALIP — Tulalip Tribal Chair Mel Sheldon Jr. expressed optimism for the future, both in the short term and the long run, as he delivered this year’s State of the Tribes address to the Greater Marysville Tulalip Chamber of Commerce on April 26.
“This was one of the strongest economic regions of the pre-Columbian era, and it can be so once again,” said Sheldon, citing the Native American tribes’ commerce in this area, even well before white settlers had ever arrived. “We offer gaming, retail and entertainment to visitors.”
Sheldon summed up the results of the recent Tulalip Tribal Board of Directors election by noting that he, Vice Chair Deborah Parker, Treasurer Chuck James and Board members Glen Gobin and Marlin Fryberg Jr. had all been reelected, while Marie Zackuse was elected back onto the Board as secretary, and Theresa Sheldon was elected to her first term on the Board.
“Deborah Parker has really led the charge on the Violence Against Women Act,” Sheldon said. “It’s a monumental achievement on behalf of Indian Country and all women.”
Sheldon also praised Ken Kettler, president and chief operating officer of the Tulalip Resort Hotel and Casino, for the roles that he and his staff have played in the Tulalip Resort’s host of awards over the past year, including being named “Best Casino of the Year” by KING-5.
“This place is a destination,” said Sheldon, who cited the number of organizations that take advantage of the hotel’s conference rooms. “We’re 100 percent occupied during the weekend and 80 percent occupied during the week. You can build something like the Taj Mahal casino, that people will visit once and then never again, or you can do what we did.”
While the Tulalip Resort is set to add Asian fusion cuisine and sports bar restaurants this summer, the Quil Ceda Creek Casino is due for $15 million worth of remodeling.
“There’s been rumors for a while that we might be adding a new hotel wing, and the truth is that we’re always having conversations about it,” Sheldon said. “If we’re at 80 percent of our total occupancy during the week, we could probably stand to expand.”
Although Sheldon praised the Tulalip Amphitheatre as an intimate outdoor venue for entertainment and various community events, he acknowledged that the Board has asked itself whether there should be a larger capacity events center as well. And with the Tribes meeting their budget projections, Sheldon speculated that the economy might be on its way back.
“Tulalip dollars stretch a long way,” Sheldon said. “Seventy percent of our work force lives off the reservation. We pay out $120 million in annual wages, and most of that money stays in the local economy. Last year, Quil Ceda Village paid $40 million in state sales tax.”
Sheldon touted the past year’s openings of Cabela’s and the Olive Garden, and anticipated the impending completion of 90,000 additional square feet to the Seattle Premium Outlets. At the same time, Sheldon was quick to share credit for the Tribes’ successes with its partners in the cities of Marysville and Everett, Snohomish County and beyond.
“Marysville’s got a great mayor whose work will benefit this community even long after he’s gone,” said Sheldon, who mentioned Marysville Mayor Jon Nehring’s lobbying against the traffic impacts of increased coal trains as but one example, before he directed his comments to outgoing Marysville School District Superintendent Dr. Larry Nyland. “From our hearts, we thank you. We’ve always trusted you. We’re blessed with great leaders all around. If we want a strong economy, we need to keep working together.”
Mark Mulligan / The Herald File, 2011 Hank Gobin, museum director at the Hibulb Cultural Center, listens at the grand opening of the center in Tulalip.
By Bill Sheets, The Hreald
TULALIP — Hank Gobin lived to see his dream come true: the creation of a museum to serve as the focal point of local tribal history and culture.
Gobin, 71, cultural resources director for the Tulalip Tribes, passed away Thursday — a little more than 1½ years after the Hibulb Cultural Center was dedicated in August 2011.
While the museum may be the most tangible testament to his legacy, his role in preserving tribal culture runs much deeper, tribal members say.
“Our community mourns the loss of a truly great man,” Tulalip Chairman Mel Sheldon said in a written statement.
“He was a prolific artist, activist and traditional scholar, who worked in the areas of art, education, language revitalization, museum studies and traditional foods research.”
Gobin was a force in starting the tribes’ cultural resources program in the early 1990s. This included a program to teach Lushootseed, the Puget Sound tribes’ unwritten native language, to help save it from extinction.
“He was one of the key advocates who pushed for the creation of the Lushootseed program,” said Natosha Gobin, a language teacher for the Tulalips.
“He’s always been a huge advocate for cultural preservation and bringing it all together,” Natosha Gobin said.
Her father, the late Bernie Gobin, was Hank Gobin’s first cousin.
“It was a hard loss,” she said of Hank’s passing.
Henry Delano Gobin was born in 1941 and raised on the Tulalip reservation. He left at age 21 to pursue an education and studied art at several colleges in the West, including the Institute of American Indian Arts in Santa Fe, N.M. and the San Francisco Art Institute. He received a master’s degree in painting at Sacramento State University and later taught art and ethnic studies.
Gobin returned to Tulalip in 1989 and quickly began working on preserving tribal culture, including pushing for the museum. Finally, after a long haul, the tribal board in 2005 approved the building, which opened in 2011.
Gobin used his artistic talent and education to closely supervise the design of the cultural center. The day the $19 million building opened, Gobin recalled a conversation he’d had years earlier with the architects.
“One of the things I want you to do,” he told them, “is to capture the light.”
The 23,000-square-foot building’s main corridor is equipped with skylights. The museum houses traditional tribal cedar baskets, tools, clothing, canoes, totem poles and other items, some of them hundreds of years old. Many of the items had sat stored away in people’s homes on the reservation. Lectures and other programs are held at the cultural center as well.
“I think it’s an exciting time for the Tulalip Tribes and Tulalip people,” Gobin said shortly before the museum’s opening.
Gobin also was instrumental in reviving the annual tribal family canoe journey and setting the traditional protocol for the event, according to an obituary issued by the tribes.
“His spiritual beliefs were a prominent aspect of who he was; and it was this spiritual way of life that enabled him to carry out his responsibilities to protect his people’s cultural and environmental interests,” the obituary read.
“Everything about Hank was genuine and his magnetic personality touched the lives of all those who he crossed paths.”
Gobin is survived by his wife, Inez Bill-Gobin; two sisters and three sons. Services were held Monday.
MARYSVILLE — The local community’s seventh annual Cinco de Mayo Celebration will return to the Totem Middle School cafeteria and gymnasium on Friday, May 3, from 6-8:30 p.m., and all Marysville and Tulalip community members are invited to participate
The free event will include Mexican food, music, dancing and activities. The food will be prepared by the Marysville School District food service students in the School House Café program. Music and entertainment will be provided by the mariachi band Mi Pais, as well as other local groups. Several activities will be geared specifically toward children, such as playing in bouncy houses, breaking piñatas, face-painting, and exploring police and fire vehicles. New this year will be Molina Healthcare’s cat mascot, Dr. Cleo, who will be on hand to lead activities with children, and they will bring a bike to make frozen non-alcoholic drinks.
Thanks to several donors, event organizers have received enough funding to offer Cinco de Mayo as a free event again this year. Monetary donations have been received from the Marysville Rotary, the Marysville YMCA, Molina Healthcare, the Marysville Free Methodist Church and HomeStreet Bank. In-kind and volunteer support has also been instrumental in making this event happen, and has been received from the Marysville School District, Molina Healthcare, Marysville Printing, Belmark Homes, the Mi Pais mariachi band, Sea Mar Community Health Center and various student groups.
The community effort has been lead by Marjorie Serge, with support from Jim Strickland, Victor Rodriguez, Susan Stachowiak, Wendy Messarina Volosin, Anastasia Garcia, Anayelle Lopez and others.
Questions in English should be directed to Marjorie Serge, by phone at 425-350-2064 or via email at Marjorie_serge@msvl.k12.wa.us. Questions in Spanish should be directed to the school district’s information line 360-657-0250.
Last week I wrote about the recent symposium about Native American imagery in sports that took place at the National Museum of the American Indian in Washington. Everyone quoted in the article was opposed to the use of such imagery, which led many readers to ask why I hadn’t given equal time to the other side.
The answer to that is simple: I was there to cover the symposium, and every single speaker at the event — about three times as many people as I ended up quoting in my column — was opposed to the use of Native American mascots, logos and team names. (The Washington Redskins were invited to have a representative at the event, but they declined.) But it’s true that there are some Native Americans who are fine with the use of Native imagery in sports. In central Michigan, for example, the Saginaw Chippewa Indian Tribe recently announced that it had no problem with a local high school whose teams are called the Warriors.
I was curious to learn more, so I contacted the Saginaw Chippewas and spoke with their public relations director, Frank Cloutier. Here’s how our conversation went:
Uni Watch: First, for people who aren’t familiar with the Saginaw Chippewas, please tell me a bit about your tribe.
Frank Cloutier: Our tribe was formed with the ratification of our constitution in 1936. We have 3,292 members, and we live in the territories called the Isabella Federal Indian Reserve in Mount Pleasant, Mich., just north of Lansing. We have the fifth- or sixth-largest Indian-owned casino in the Midwest, so we’re rather successful when it comes to our economic growth and development.
But it’s not just about gaming for us — it’s about our culture. We have a very rich, diverse culture, which is showcased in a world-class, award-winning cultural museum on our reservation. So the situation regarding mascots and team names piques our interest.
Many of the people taking part in this debate see it as a black-and-white issue. Either they’re completely opposed to all uses of Native American imagery, or they have no problem with any of it. What’s your position, or your tribe’s position, on that?
It’s very, very clear for us, because we’ve worked with so many institutions in our area. Our position is that if it’s not derogatory and it’s being used appropriately, with an opportunity to share or cross-share our culture, then it’s fine. There’s nothing derogatory about “Warriors” or “Braves.” There’s nothing derogatory about “Indian.” But terms like “Redskin” or “Half-Breed,” those are derogatory terms to us.
Courtesy of Saginaw Chippewa Tribe Saginaw Chippewas public relations director Frank Cloutier says some Native American mascots are not derogatory and can be educational.
In the study they used, they said these Native children who go to these schools with these mascots are “marginalized.” But if you look at generational trauma and the way Native peoples were treated 300 years ago, it wasn’t until 1924 that we were formally recognized as human beings, and we didn’t get the chance to vote until after women did. That’s what makes these kids feel marginalized — the way their culture and their people were treated. I don’t believe that a menacing-looking brave on the backboard of a basketball hoop is going to marginalize that child as much as that generational trauma.
That said, however, I believe that these schools using these images have an obligation to talk about the truth of Native American history. One of the largest genocides in world history happened right here on American soil, and it happened to Native Americans. So it’s important to talk about the true history about the settling of the United States, and to talk about those things that happened to Native Americans that are often not talked about.
If Native children are struggling, hopefully this kind of education and outreach and help identify why, instead of having us blame it on a mascot.
So when you say it’s fine to use non-derogatory imagery as long as it’s being used appropriately, you’re saying that part of that “appropriate use” is educational content about Native Americans?
Yes. For example, in 2003 we entered into an articulation agreement with Central Michigan University, because they were the Chippewas. As part of that agreement, the tribe and the university each has an obligation. Every year I go in and address every freshman athletic student about our culture and what it means to be a Chippewa, and about the proud, competitive nature of our people. We explain that it’s not about war paint and fake feathers. It’s about honoring the triumph of these resilient, competitive people.
They also have areas on campus that are dedicated to the presence of the Chippewa Nation. So it’s a good cross-cultural exchange. And when they go out there and compete, they’re Chippewas, they’re fighting like a Chippewa, fighting to win. We’ve made that university our school of choice for Native Americans, because our tribal community is close by, so we can help support those Native students.
What if a high school or university wasn’t interested in doing these types of cultural exchanges and educational efforts? What would your feelings be about their use of Native imagery?
It would be completely different. If they’re not willing to celebrate and show the culture, they shouldn’t have the privilege of depicting it.
What about states that have already banned all Native imagery from their high schools, like Wisconsin and Oregon?
I think that’s a missed opportunity for the type of cultural exchange and education that I just described.
How do you feel about the NCAA’s regulations restricting the use of Native American imagery but allowing it when permission is granted by a local tribe, as in the case of Florida State University and the Seminole Tribe?
I think that’s absolutely fine. That’s basically what we do with CMU.
Many teams say that their use of Native American imagery is meant to be an honor, especially when they use team names like “Warriors,” which is meant to symbolize American Indians’ fighting spirit. But there are others who say this plays into stereotypes of Indians as savages who aren’t good at anything except making war. How do you feel about that?
Once again, it goes back to the responsibility of the school. If they’re using a menacing-looking Indian and trying to intimidate the other team because they might get scalped, that’s inappropriate. But if they’re using an image that evokes spirit and competition, and they’ve celebrated the culture, then they’ve done their job and they’ve earned the right to proudly display that logo.
Everything we’ve discussed so far is about schools, which can offer the type of educational programs you’ve mentioned. But what about professional teams that use this imagery, like the Cleveland Indians and the Atlanta Braves. They’re not in the education business. What’s your feeling about them?
If they’re not going to educate and they feel no obligation [to do so], then they have no right to use this imagery. They shouldn’t have that privilege if they’re not going to celebrate where it comes from.
As I’m sure you’re aware, there’s an increasing movement to have the Washington Redskins football team change its name. Any thoughts on that?
I think that would be most appropriate.
One of the most contentious issues that comes up in these discussions is whether white people’s opinions — or any non-Natives’ opinions — should even matter. Should non-Natives have a voice in this debate? Should we simply have a vote among Native Americans and let them decide?
I have to chuckle when I hear that. We all live in this wonderful globe together. If there’s a negative impact on any one group, that impacts all of us as a whole. I think everyone, collectively, can have a voice in this. We have many brothers and sisters in various minority groups who know what it means to be marginalized, so of course we welcome their voices.
And that would also apply to white Americans?
Absolutely. If we’re going to have this debate and bring it to a positive conclusion, we’d be doing ourselves a disservice by limiting it.
Last question: Have you had discussions with people in your tribe, or from other tribes, who see this as more of a black-and-white issue?
That’s the wonderful thing about having our own free will and personal opinion. There are members of my tribe who are very steadfast and who say, “Enough’s enough — it’s time to put a stop to this.” And there are those who see, as I do, the opportunities for outreach and healthy dialogue. I celebrate that diversity of opinion, because I think it makes us more well-rounded.
