This is one in a series where the Puget Sound Business Journal counts down the top 35 most influential business leaders of the last 35. The countdown is part of the PSBJ’s 35th anniversary celebration.
As a leader of one of the nation’s most economically active tribes, Snohomish County’s Tulalips, John McCoy is a national as well as regional business figure.
McCoy, 71, recently retired as general manager of the tribes’ bustling Quil Ceda Village shopping, casino and hotel complex, but still serves in the state Legislature (10 years in the House, two in the Senate).
He was recognized as the Business Journal’s 2005 Executive of the Year for the dynamic business environment he helped foster.
It all started 20 years ago, when McCoy — a no-nonsense negotiator who sports a bolo tie and a crew-cut — returned to his tribe after serving 20 years in the Air Force and several years as a computer technician at Sperry Univac and the White House.
McCoy helped move the reservation from a communications system that he described as “one step above smoke signals” to a state-of-the-art. That program evolved into Tulalip Data Services, which installed networking infrastructure on the reservation and provides technical support to tribal departments.
The shopping complex near Marysville became a triumph of planning, vision and commitment on the part of the Tulalip Tribes — one of many still working to parlay gambling revenue into a more diverse and sustainable prosperity.
In addition to the popular hotel-casino, Quil Ceda includes a business park, the 125-tenant Seattle Premium Outlets, and stores such as Cabela’s and Home Depot.
For the Tulalips, much of this traces to McCoy.
“As you course your way through history, you see common people doing uncommon things,” Bob Drewel, head of the Puget Sound Regional Council and a former Snohomish County Executive, told the PSBJ in 2005. “John believes himself to be a common person, and he does some very uncommon things.”
Tulalip drummers and singers bless the Healing Lodge with a traditional welcoming song at the grand opening on Friday, May 1. Photo Micheal Rios
by Micheal Rios, Tulalip News
The much anticipated grand opening ceremony of Tulalip’s qʷibilalʔtxʷ Healing Lodge was held on Friday, May 1. Tribal members, Healing Lodge staff, and community members traveled to the Stanwood property to attend and observe the cultural blessing and welcoming songs, heartfelt Board of Director speeches, and ribbon cutting ceremony that officially marked the grand opening. Tulalip has now decisively chosen to take the next step in fighting the addiction problems in the Tulalip community by providing a transitional home facility for tribal members who are seeking a sober and clean lifestyle.
“I want to welcome you all here to this beautiful Healing Lodge of ours,” said Diane Henry, Recovery Home Manager, prior to the ribbon cutting. “I’m going to get emotional because it’s been a long time and we’ve been working so hard to get these doors open. We’ve worked really hard to try to uphold our values as a tribe, to bring in the programs we want to offer here that can contribute to our community and help those folks who come here to transition back home in a good way. We want to have this facility truly being what that name means, Healing Lodge. It’s a beautiful facility and this truly is a great day for all of us.”
For years now, the tribal membership has been pleading for more services located on the reservation to combat the steadily growing disease of addiction. Instead of sending our members to off-reservation facilities that are unable to relate to their needs culturally and spiritually, they should be able to stay close to home while receiving healing and recovery treatments that they will not only respond to, but that can become part of who the person is at their cultural and spiritual core. The Healing Lodge is the first of many facilities of its kind that we hope to see to built to meet the needs of the people.
“Today, more than ever, addiction is so real in our community,” explains Tulalip Treasurer Les Parks. “It’s an epidemic, not only in our community, but in this entire country. What better way to help our addicted members than to bring them into a place of culture and healing. I am so glad. It warms my heart that we no longer have to send our members to the outside world to transition back into our community. We are sending them to our healing home with our cultural values. This is transitioning our members back into the community. Everything that being Indian means to us rests here in the property. Today is here, it is a good day.”
Outside view of the Healing Lodge, which can accomodate up to 16 residents seeking a clean and sober lifestyle. Photo Micheal Rios
The years of preparation and development that has gone into the Healing Lodge has been meticulously engineered to provide a culturally sensitive transitional home. This home provides a safe, secure, supportive and stable environment for Native Americans seeking to maintain a clean and sober lifestyle. The Healing Lodge’s vision is to extend recovery within the Tulalip Tribal community through quality evidence-based practices, existing programs and continued expansion.
In following the traditions of our Tulalip ancestors, we are ensuring that tribal members are valued and cared for. The Healing Lodge will offer a unique blend of traditional Native, western, and eastern medicines combined with social and psycho-educational modalities of treatment to serve our Native people. Each Healing Lodge client will be adapted into their own client-specific program that is culturally woven with a holistic approach through Red Road to Wellbriety teachings, taking circles, and teaching of Native American drumming and singing. Of course there will be on-site Red Road Recovery meetings and AA/NA outside meetings that will be further supplemented by traditional smudging ceremonies, teachings of equine therapy with on-site horses, and healing through the on-site sweat lodge.
The rooms of the common floor are decorated with Tulalip artwork to make residents feel more at home. Photo/Micheal Rios
Photo/Micheal RiosPhoto/Micheal RiosOne of the resident rooms. Photo/Micheal Rios
Recovery is a life-long process and involves examining personal identity and beliefs, adjustments and changes to family and social relationship, and changing lifestyles to accommodate sobriety. Tulalip Behavioral Health understands that recovery is more than just abstaining from the use of alcohol and drugs. There will be a variety of classes offered to rebuild lives with traditional value. Healing Lodge residents will have an opportunity to learn gardening, Native arts and crafts, and traditional round drum making and songs. Additionally, personalized classes will be offered for the essential life skills to include financial management, anger management, self-esteem building, and education of the disease of drug addiction and alcoholism, classes for relapse prevention, exercise, meditation, and nutrition.
The Tulalip Board of Directors support offering Native American style services to promote healing of the emotional, physical, spiritual and mental well-being of every member who chooses to become a resident of the Healing Lodge.
“It’s truly about all of us as a collective,” says Board Member Theresa Sheldon. “It’s not about sending one person away and making them get better and figuring out how to function back into the community, but about us as a collective getting better and learning how to function together in a healthier manner. So I’m truly thankful for those reasons today, that we are here and will continue to support each and every member of our community. This is just our first step in becoming healthier as a community. I know it’s going to be fabulous and it’s going to have great, great results for our people.”
The Healing Lodge hopes to be the first huge step, of many yet to come, that will provide the Tulalip Tribes with the resources and services necessary to fight the ever-growing addiction epidemic that plagues so many of our people. The three story Healing Lodge includes a dedicated third floor for eight female residents, a dedicated first floor for eight male residents, and a second floor common area that includes a top of the line kitchen, dining room, meeting rooms, and a library. Also, included on the property are two barns, spacious fields where the equine therapy will take place, garden beds, and scenic walking paths.
Photo/Micheal Rios
“I really want this to be a place of healing for our people. A place where they can go to recover from their addictions and to be able to transition back home with a new set of skills,” says Diane Henry. “Sometimes people need more than just learning how to cook and clean, then need a place that can help them figure out how to live a sober lifestyle. Some people have never seen that in their own families. They may have come from families who’ve battled addiction all their life. Addiction become a normal routine. How do you get out of that? How do you stop that cycle of addiction? This place is that next step after treatment that addresses those issues.”
Horses at the Healing Lodge will help promote emotional growth in residents. Photo/Brian Berry, Tulalip News
One type of therapy offered at the Healing Lodge is Equine Therapy. This type of therapy involves the use of horses by professionals to help with the recovery of patients that are affected by behavioral problems, substance abuse, depression, anxiety, autism, traumatic brain injuries, post-traumatic stress disorder, relationship needs and others. When participants interact with horses, it allows them to learn about themselves when they are learning basic equestrian or horse training commands. Some positive benefits or results of equine therapy are trust, boundaries, spiritual connections, increased social skills, and self-confidence.
Pam McMahon, the barn manager for the Healing Lodge, said that participants receiving equine therapy will be “learning life skills to help them adjust back into society with a different perspective.” She said that anytime you spend time around horses, it tends to soothe the soul. It helps people see a better way of life and develops better relationships because “horses tend to mirror the inner feelings of people”, which will be effective in showing the professionals the feelings, behaviors and attitudes of the participants.
Rare, one of a kind artwork by national and local artists can be found on display at the Tulalip Healing Lodge. And where some of the artwork came from is a curious approach to decorating.
Paddles and drums by unknown artists were rescued from a local Marysville pawnshop, along with a few prints by Michael Gentry, a Cherokee painter whose work has been purchased by U.S. presidents and is known for his Native portrait paintings.
Many of the larger art pieces were commissioned for the Healing Lodge and crafted by renowned Tulalip carvers, Joe Gobin and James Madison. Large carved cedar tables in the common areas tell traditional Tulalip origin stories, such as Madison’s salmon table that depicts our people’s history with Big Chief Salmon.
Incorporating pawnshop finds with newly crafted art may be a bit unusual for decorating, but Healing Lodge staff couldn’t have been happier with the outcome of unique artwork that completes the Lodge.
Photo/Brandi N. Montreuil, Tulalip News
By Tulalip News reporters Mara Hill and Brandi N. Montreuil contributed to this article
Meet Jennifer Tracy, an up-and-coming artist from Tulalip, trying to break into the mainstream and leave that whole working nine to five thing behind her.
During a leave from work due to health reasons, Tracy decided to reconnect with her culture through painting, and her new career was launched.
A self-taught artist, Tracy’s Native background and good business sense help to keep her small business growing while she formulates her unique, artistic style.
Jennifer’s mother is Sandy Tracy, and her grandparents are the late B. Adam and Marge Williams, all Tulalip Tribal members.
Photo/Jennifer Tracy
Tell us about your introduction into the world of art?
I have always had an interest in learning about the world we live in. I found, for me, seeing the world not only by my personal experience, but also by learning about people through their culture helped me to see the beauty in all things. One of the best things about growing up in Tulalip, I was able to live in a unique cultural area. I was able to attend pow wows, salmon ceremonies, and I got to dance in the Johnny Moses Dance Club to name a few things. As a child I would listen to stories passed down by our elders, which taught me a bit about the life of our ancestors, our connection to spirit and nature.
What is the primary medium in your art?
I primarily paint with acrylics, but I am incorporating other mediums as well, such as oil paint, watercolor, and spray-paint. I paint on canvases, wood rounds, paddles, drums, ornaments and cloth. I basically am open to trying new things as often as opportunity allows. I also taught myself to bead, which is a lot of fun.
Photo/Jennifer Tracy
What is your creative process like?
I do a lot of “research” throughout the year. I visit every museum, gallery and art show that I can find. I get inspired by different types of art, seeing what is being done in other genres. I get a lot of input from people as well, as far as what it is they like, what they would like to see, things they think would make great pictures. As I begin, I have an animal or two to concentrate on, I picture in my head what I would like it to look like, and then I do some sketches. When it feels complete I begin the process of picking a color scheme and then paint.
Photo/Jennifer Tracy
Creative blocks can be an artist’s nightmare. Have you had them and how do you get the creative juices flowing again?
Oh yes I do get creative blocks from time to time. There have been times when I cannot think of a thing, or a design just doesn’t feel like it will ever be done, when this happens I get out in nature, clear my head, or get some exercise. Remind myself that it can be finished; it will look right when I am done. I really try not to let my own thinking get in my way.
What prompted you to leave your career and strike out as an independent artist?
After high school I had the opportunity to work for the casino, which was basically where I stayed for the next 18 years. During this time I slowly felt more and more disconnected from my culture. With working the weekends, odd hours, and overtime I had very little time or energy for other things. In 2008 I had a surgery, which I had to take a couple weeks off work for. During this time I decided to reconnect in my own way to my culture. I focused on painting native design, and it was not easy at first. I have never taken an art class so when people ask about techniques and specifics about how I come up with my drawings it is a little difficult to answer. I see a design in my head and go from there. I keep a pencil and a ruler on my work table for sketching my designs. My style tends to be a mix of traditional and modern design.
I began selling my artwork in 2009 to family and friends. Then I began to sell at the Annual Christmas Bazaar and local pow wows where I was able to really get my work out and get feedback from more and more people. I left my job in September 2014 to become a full time artist. Super scary to take the leap of faith that I could really do this. My money went faster than I had hoped but I really felt a calling that this was what I was meant to do. Spiritually this has helped me grow and I get to express a part of my culture to others.
Being a full time artist is not easy work by any means, but in a way this pushes me to work harder. Money is still inconsistent but I have my work in a few gift shops, including the Hibulb museum here at Tulalip, Highway 2 Collectibles and Imports in Sultan, and Moonfrye Metaphysical in California. I still am a vendor at pow wows and bazaars, I started a web page on Shopify and on Photoshelter, and I do special requests for friends when I have the chance. I also offer items for sale on Facebook , on my personal page and on my Art Z Aspects page. I have some designs on display on an online gallery, Touch Talent, which has a large following worldwide. My Orca design was featured as the Editors Pick in January. Right now I am really working on becoming established as an artist. Once established, I would like to work towards owning a gallery.
Photo/Jennifer Tracy
How do you come up with a profitable pricing structure for your art?
For pricing on my prints I got help from an art consultant I had met. She gave me some real good advice about pricing, some info on local events, and wholesale pricing for businesses.
On my canvases, I had to figure in total cost to me and time spent. Then researched other Native artists and their pricing, originals versus series, different syles, ect. I decided I would keep my work on the low side of pricing because I would rather get more of my work out to people as opposed to waiting for a sale once in awhile.
For online sales the hard part is figuring out the cost of shipping.
What’s the coolest art tip you’ve received?
A few years ago at a gallery event I met this artist from China; his work was great. Before I left I got to talk with him and showed him some of my work. He told me if I wanted to be a professional artist, do it. Draw or paint something everyday. It does not matter what you draw or how much, just do some art everyday. If you only draw once in awhile you have to retrain yourself to do what you already knew in the first place.
Tracy’s artwork can also be found in prints and housewares, like coffee mugs. View Tracy’s art at the following websites:
Facebook: Follow Art Z Aspects at www.facebook.com/ArtZAspects and keep updated on new designs and upcoming events.
TACOMA, WA (5/4/15)—United States District Court Judge Ronald B. Leighton dismissed a lawsuit this afternoon which had been filed in January against the Quinault Indian Nation and the Washington State Department of Natural Resources seeking to revoke ownership of Lake Quinault from the Tribe.
“This quick and explicit ruling was never in doubt,” said Quinault Nation President Fawn Sharp. “As I said back in January, Lake Quinault is undisputedly within the Quinault Reservation. This was a meritless lawsuit. Lake Quinault is sacred to us. It is unquestionably within our Reservation and we take our responsibility to manage it properly very seriously.”
The suit, which was filed by North Quinault Properties LLC, questioned the Tribe’s ownership of the lake. The suit had included DNR for alleged failure to fulfill its management responsibilities. But the challenge actually stemmed from a few local landowners’ reactions to closure of the lake by the Quinault Nation last year, an action taken to protect the lake from pollution problems, invasive species and violation of tribally mandated regulations, said Sharp.
“Our objective is to protect the lake for future generations. We realize it is a popular recreation destination, and we are happy to accommodate those interests, but only as long as the lake is respected and protected at levels we accept,” she said.
“We want to acknowledge the fact that this frivolous lawsuit was brought by a single landowner and that a majority of landowners around the lake understand and support our objectives. They have shown respect for our efforts to reach out to work cooperatively while recognizing the exclusive governing authority of the Tribe. Good public policy among separate and distinct sovereigns requires cooperation, good faith, respect, and, when dealing with tribal nations, an understanding, in principle and practice, that our governing powers long pre-date the United States and its political subdivisions. I want to publicly thank our neighbors and say that we look forward to strengthening our valuable relationship with them. Working together, as we have been able to do, is the best way we can all assure that Lake Quinault will remain clean, beautiful and available for all citizens for many years to come,” she said.
Judge Leighton issued separate dismissal rulings for the Tribe and the DNR. The Court granted the Tribe’s motion to dismiss based on sovereign immunity. The state dismissal was based on the Eleventh Amendment to the U.S. Constitution.
WASHINGTON – Today, U.S. Senators Tom Udall (D-N.M.), Lisa Murkowski (R-Alaska), Martin Heinrich (D-N.M.), Heidi Heitkamp (D-N.D.), Jon Tester (D-Mont.), Al Franken (D-Minn.), and Brian Schatz (D-Hawaii) announced they have introduced the Esther Martinez Native American Languages Preservation Act, a bill to provide grants to Native American language educational organizations to preserve disappearing Native languages in Indian Country. The bill reauthorizes the Native American Languages Program until 2020, and includes improvements to expand the program’s eligibility to smaller-sized classes and allow for longer grant periods.
The senators’ bill reauthorizes legislation that first passed in 2006 with Udall’s leadership, named for the Ohkay Owingeh Pueblo master storyteller Esther Martinez. The Esther Martinez Native American Preservation Act amends the Native American Languages Act of 1990 to strengthen Native language education by creating and funding Native language nests, Native language survival schools, and Native American language restoration programs. The program’s current authorization expired in 2012, but annual appropriations have continued during the lapse.
“Esther Martinez was one of New Mexico’s strongest advocates for preserving Native heritage and language, and I’m proud to introduce this legislation to honor and continue her work. Grants through the Esther Martinez Native American Languages Preservation Act help families and communities keep their languages alive, preserving the deep history and culture behind them,” Udall said. “Language education is about more than tradition; it fosters pride and an interconnectedness between generations and has been linked to higher academic achievement among Native youth. I’m pleased to support the continuation and expansion of these important grants in New Mexico and across the country.”
“Preserving Native language is central to cultural identity, and that’s what Esther Martinez fought for,” Heinrich said. “Languages like Keres, Tewa, Tiwa, Towa, Zuni, Diné, Eastern Apache and Western Apache, make us a stronger, more culturally rich and historically grounded nation. Simultaneously, the preservation and instruction of these languages raises high school graduation rates and college enrollment for tribal students. Teaching and preserving these languages should be a central educational priority. This bill helps to achieve that goal.”
“The spoken language of our Native peoples is the thread that weaves together generations, enriching tribal communities and strengthening their sovereignty and culture,” said Heitkamp. “Throughout North Dakota, we have seen the benefits of enabling Native American children to learn their native languages – helping them understand their history and culture while also giving them the tools they need to learn and grow. This bipartisan bill will enable these critical programs continue to give Native American children the head start they deserve while also helping make sure their sacred bonds and ancestral stories are protected and strengthened for future generations.”
“Preserving native languages connects students with generations of rich history and culture,” Tester said. “This bill strengthens cultural identity, helps keep students in school, and preserves the vibrant history of Indian Country. We need to act to ensure the survival of native languages before it is too late.”
“Language is key to maintaining cultural heritage,” said Franken. “The Native American Languages Program promotes learning of Dakota, Ojibwe, and other languages throughout Indian Country. This legislation is about not only teaching the words themselves but also passing along the history and culture those words represent.”
“Once nearly extinct, the Hawaiian language lives today through thousands of speakers in Hawai‘i and across the country,” Schatz said. “Visiting schools in Hawai‘i, I have seen first-hand how critical Native language schools and programs are in preserving the Hawaiian language and culture. Our legislation will help strengthen language programs and ensure the Hawaiian language and many other indigenous languages continue to thrive for generations to come.”
Based on recommendations from tribes and the administration, the senators included improvements to the program in this bill to reduce the class size eligibility for the grants and allow longer grant periods of up to five years. The bill reduces the number of students required for eligibility from 10 to five for Native American language nests, which provide childcare and instruction for children up to age seven and their parents. The bill also reduces the class size required for eligibility from 15 to 10 students for Native language survival schools, which aim for their students to achieve Native language fluency, and provide teacher training and development to support successful language learning. The urgent need to protect and preserve Native American languages is clear and applications for grants through the program roughly doubled from fiscal year 2013 to 2014, according to the Department of Health and Human Services.
TACOMA, WA (5/4/15)—United States District Court Judge Ronald B. Leighton dismissed a lawsuit this afternoon which had been filed in January against the Quinault Indian Nation and the Washington State Department of Natural Resources seeking to revoke ownership of Lake Quinault from the Tribe.
“This quick and explicit ruling was never in doubt,” said Quinault Nation President Fawn Sharp. “As I said back in January, Lake Quinault is undisputedly within the Quinault Reservation. This was a meritless lawsuit. Lake Quinault is sacred to us. It is unquestionably within our Reservation and we take our responsibility to manage it properly very seriously.”
The suit, which was filed by North Quinault Properties LLC, questioned the Tribe’s ownership of the lake. The suit had included DNR for alleged failure to fulfill its management responsibilities. But the challenge actually stemmed from a few local landowners’ reactions to closure of the lake by the Quinault Nation last year, an action taken to protect the lake from pollution problems, invasive species and violation of tribally mandated regulations, said Sharp.
“Our objective is to protect the lake for future generations. We realize it is a popular recreation destination, and we are happy to accommodate those interests, but only as long as the lake is respected and protected at levels we accept,” she said.
“We want to acknowledge the fact that this frivolous lawsuit was brought by a single landowner and that a majority of landowners around the lake understand and support our objectives. They have shown respect for our efforts to reach out to work cooperatively while recognizing the exclusive governing authority of the Tribe. Good public policy among separate and distinct sovereigns requires cooperation, good faith, respect, and, when dealing with tribal nations, an understanding, in principle and practice, that our governing powers long pre-date the United States and its political subdivisions. I want to publicly thank our neighbors and say that we look forward to strengthening our valuable relationship with them. Working together, as we have been able to do, is the best way we can all assure that Lake Quinault will remain clean, beautiful and available for all citizens for many years to come,” she said.
Judge Leighton issued separate dismissal rulings for the Tribe and the DNR. The Court granted the Tribe’s motion to dismiss based on sovereign immunity. The state dismissal was based on the Eleventh Amendment to the U.S. Constitution.
The SAD 54 school board limited remarks to residents of the districts towns and state legislators.
Harold Bigelow speaks in favor of keeping the use of the word Indian for SAD 54 sports teams. Bigelow and others spoke during a forum in Skowhegan on Monday. Staff photo by David Leaming
SKOWHEGAN — Whose heritage is honored by the Native American image and the name “Indians” for sports teams?
Is it the players, parents and boosters of Skowhegan Area High School who say the nickname is their tradition, their identity and their way of respecting Native Americans by channeling their strength and bravery in sports competition?
Or does the heritage belong to the native people who lived for centuries along the banks of the Kennebec River, only to be wiped out by disease, war and racism with the arrival of Europeans?
That was the question Monday night during a public forum on the continued use of the word “Indians” as a sports mascot, nickname or good luck charm.
The School Administrative District 54 board agreed to hold the forum, noting that only residents of the school district and state legislators be allowed to speak. The decision drew criticism from those supporting the name change that the gathering would be one-sided, calling it a “mock forum,” but others said it was fair to give residents of SAD 54 their chance to speak out.
Representatives of the Penobscot, Passamaquoddy, Maliseet and Micmac tribes — all members of the umbrella Wabanaki federation in Maine — told a school board subcommittee April 13 that the use of the word Indians is an insult to Native Americans. Members of the four Indian tribes want the name changed. They say they are people and people are not mascots.
The SAD 54 school board will discuss the matter at their regular meeting on Thursday possibly leading to a vote on the issue.
Speakers at the forum appeared to be divided evenly for and against keeping the name. Each speaker was given two minutes to speak.
Harold Bigelow, of Skowhegan, told the assembly of more than 60 people that there are Native Americans “who side with us” in support of keeping Skowhegan the Indians.
“The natives today are being compensated for their past with entitlements and free education,” Bigelow said. “I personally feel they ought to focus on their own problems within, rather than creating problems for others. It is definitely not racist. Do what is right — this is our history, not theirs.”
Mary Stuart, of Canaan, a former SAD 54 teacher, stood to ask with a show of hands how many people in the audience were veterans. She then asked how many had relatives that were veterans. Many more hands were raised.
Stuart then said the people who are veterans get to say they are veterans — not their children and grandchildren — and it’s the same with American Indians.
“I am not a veteran, and we are not Indians,” she said.
School board members said last week that because tribal members had their chance to speak in April, that Monday’s forum was designed to give local people a chance to have their say.
The gymnasium at Skowhegan Area Middle School filled before the meeting with people holding signs saying “Retire the Mascot” and others wearing Skowhegan Indians baseball caps in support of keeping the name.
John Alsop, of Cornville, called for the elimination of the mascot name.
“I contend that if we wish to honor the Indians as we say that we do, we should start first by listening to them,” Alsop said. “If they say they do not want their heritage, their traditions, their culture and identity used as a mascot, then I think we should do as they ask. We should respect their point of view as friends.”
Judy York, of Skowhegan, disagreed, saying she grew up in poverty, just like many other people in the area, including the Native Americans. She said discussion on continued use of the word is all about a name. The school has dropped all of the offensive images of the past, York said.
“We no longer have the images on the shirts, fields or courts, so what is the problem?” York asked. “We have Indians on the brochures for tourism, so what is the difference? It’s who we are.”
Resident Sean Poirier agreed.
“We take pride in our community,” Poirier said. “We will be forever more Skowhegan Indians.”
At issue is not the town seal — an Indian spearing fish on the Kennebec River — or even the image of an Indian painted on the wall of the high school gymnasium, Barry Dana, of Solon, former chief of the Penobscot Nation, has said in the weeks leading up to the forum.
State Rep. Matthew Dana II, who represents the Passamaquoddy tribe in the Legislature, was unable to make Monday night’s forum.
Maliseet Tribal Representative Henry J. Bear was present Monday night and spoke briefly about community spirit and unity, wishing friendship for both sides of a passionate issue. He said after the Revolutionary War the first treaty the new “founders” of the United States made was with the St. John River Indians.
“The first treaty would be signed with the ‘Americans,’” Bear said. “We are the Americans. They were describing tribal people.”
Maulian Smith, a Penobscot woman who grew up and still lives and works on Indian Island, stood to read a letter from Kirk Francis, chief of the Penobscot Indian Nation who authorized her to speak for the tribe. Smith was told that because she is not a resident, she could not speak at the forum as a proxy. A Skowhegan police officer escorted her to her seat, but she would not sit down.
Former Skowhegan selectwoman and county commissioner Lynda Quinn said what the Indian mascot issue has created is fear.
“It’s fear of losing a community identity,” she said. “Fear of being racist. Fear that this is just the beginning of other things that will be forced upon us. Fear of our community being run by and dedicated by people from the outside. Fear begets hate, and hate thrives in political correctness.”
For about 90 minutes people stood to speak of culture and history and respect for what sports boosters grew up loving and honoring and respecting tribal people who say that the word Indian is not respecting them.
Some said it was time to start a new tradition, one based on the actual history of Skowhegan and the Kennebec River. Others said the tradition of Skowhegan Indian pride was here to stay.
Skowhegan is one of the only high schools left in Maine with an Indian mascot, bucking a national trend to end racial stereotyping of American Indians as sports mascots.
The first Maine school to change was Scarborough High School in 2001. The school dropped Redskins in favor of Red Storm. Husson University eliminated the Braves nickname and became the Eagles. In 2011 Wiscasset High School and Sanford High School eliminated the Redskins nickname. Wiscasset teams are now known as the Wolverines, while Sanford athletes are the Spartans.
In Old Town, the nickname Indians was dropped and Coyotes was adopted.
Greg Potter, superintendent of Newport-based RSU 19, which includes Nokomis Regional High School, said the American Indian image has not been dropped entirely at the high school, but has been incorporated along with other images in a kind of coat of arms to represent the district and its history, not a school sports mascot.
Wells High School has been the “Warriors” also and last year was in the process of phasing out Native American imagery to become a more neutral “Warriors,” according to a published report.
“It’s a process that has been ongoing,” Ellen Schneider, who was Wells superintendent of schools, said in May 2014. “It’s a non-issue in our community. We’re trying to do this quietly.”
Wells Town Manager Jonathan L. Carter on Monday said the Native American imagery appears to be still in place.
“I don’t think they’ve dropped it,” Carter said.
Carter said Schneider has since resigned along with the school district’s business manager, but that he does not know why. Helena Ackerson, chairman of the local school committee; Diana Allen, vice chairman; committee member Jason Vennard and Wells High School principal Jim Daly have not replied to email inquiries for comment on the issue.
Discontent over the Indian mascot is not new for Skowhegan schools.
The school board’s Educational Policy and Program Committee voted in 2001 to keep the Indian name and propose a single American Indian symbol to represent the teams. The SAD 54 board had debated the issue for two years after receiving a letter from the American Indian Movement in 1999. The letter called the use of an Indian for the high school’s mascot offensive.
A committee of high school staff and students in 2001 also surveyed 800 students and staff and found the majority felt that the use of the name “Indians” was not disrespectful, although many of the American Indian symbols, including murals and a wooden sculpture in the cafeteria, did not reflect the tribes from the area.
Another problem was that a mascot head with oversized facial features had been used at athletic events. School board directors banned use of that head after parents complained.
Effects of climate change and the ongoing loss of salmon habitat came home to roost at this year’s tribal and state salmon fishing season setting process. The result was some of the most restrictive salmon fisheries ever seen in some areas.
A record low snowpack, low stream flows and increasing water temperatures, combined with the results of ongoing habitat loss and declining marine survival, forced the co-managers to sharply cut harvest this year to protect both hatchery and naturally spawning chinook stocks.
The co-managers set seasons based on the need to conserve the weakest salmon stocks. The goal is to protect the weakest stocks while also providing limited harvest on healthy stocks which are mostly hatchery fish.
Last year’s salmon runs throughout Puget Sound returned far below expectations. Those fish that returned faced low stream flows that led to water temperatures soaring to 75 degrees or more in some places. Water temperatures 70 degrees or higher can be lethal to salmon. Last year many adult salmon – both hatchery and wild – died before they could spawn or reach a hatchery.
This year’s returns of hatchery and wild salmon are expected to be about 30 percent lower across the board than last year’s poor returns. Lake Washington chinook provide a good example of why this year’s fishing seasons needed to be more restrictive.
Hatchery and wild salmon returning to Lake Washington must pass through the most urbanized parts of western Washington where they are confronted by polluted stormwater runoff, barriers and low stream flows. When combined with the effects of elevated stream temperatures, the results can be deadly for salmon.
The Muckleshoot Tribe, which tracks salmon migration into the lake through the Ballard Locks, quickly realized the extent of last year’s low returns and took action to protect the remaining fish. The tribe sharply reduced or eliminated planned harvests, including culturally important ceremonial and subsistence fisheries. But by then most of the damage had already been done. Despite tribal sacrifices, Lake Washington wild chinook populations were further diminished and hatchery egg-take goals were unmet.
Given last year’s poor returns and the increased effects of climate change and habitat loss, the tribes were stunned when the Washington Department of Fish and Wildlife – apparently at the prodding of sport fishermen – proposed even higher chinook sport harvest this year. Their proposal included a mid-Puget Sound fishery targeting chinook in an area where the weak Lake Washington run congregates. But the tribes rejected the proposed harvest increases and the fisheries were withdrawn, leading to howls of protest from some anglers.
The package of fisheries developed by the co-managers for 2015 reflects the reality of lower abundance and reduced fishing opportunity for everyone. Good salmon management requires us to balance the needs of the resource against the desire by some to catch more fish every year. That is why we must have strong leadership to make the tough decisions needed to protect the resource.
The treaty tribes believe that salmon must be managed in the best interest of those who will follow seven generations from now. We will not allow tomorrow’s salmon to be sacrificed for today’s harvest.
Cheyenne Brady, a 22-year-old senior at North Dakota State University, was crowned Miss Indian World at the Gathering of Nations powwow on April 25
FARGO — All her life, Cheyenne Brady has watched the annual crowning of Miss Indian World.
“It’s a role I have aspired to being since I was a young girl,” said the North Dakota State University senior. “Granted, I didn’t know the significance then, but when you’re about 7 or 8 and you’re just infatuated with all these girls with the pretty crown, you just want to be them.”
On April 25, that dream came true.
As her family members screamed from the crowd, Brady, 22, was named the winner of the largest and most prestigious pageant for Native American women. She still can hardly believe it.
“Sometimes I want to cry, and then I’m so excited, and then I look at the crown and I’m like, ‘Is this really mine?’ The first few days, I felt like I was in a dream,” she said.
The five-day competition takes place every year at the Gathering of Nations in Albuquerque, N.M., one of the largest powwows in North America, and includes five categories: essay, interview, public speaking, dance and traditional talent.
“Our tradition is incorporated into every part of the pageant,” said Brady, who is from New Town on the Fort Berthold reservation of western North Dakota. “A big aspect of the pageant is knowing who you are, knowing your culture, knowing your history, knowing a bit of your language.”
Brady is a member of the Sac and Fox Nation, and also represents the Cheyenne, Pawnee, Otoe, Kiowa Apache, Hidatsa, Arikara and Tonkawa tribes.
For her talent, she told a true story about a young girl who was killed carrying a white flag at the Sand Creek massacre of 1864, when the U.S. Army killed about 200 people in a Cheyenne and Arapaho village.
“It was a piece of culture that I feel like is not talked about enough, and that’s why I wanted to present that story,” Brady said.
Out of the 21 contestants, Brady also won the awards for dance and essay — just like the first time she entered, in 2011.
“In the moment, I was like, ‘Oh gosh, I’ve been here before,’ but luckily I did better in the other three (categories),” she said.
When Brady didn’t win as an 18-year-old, she took a step back to learn more about her culture and who she was. Now, she’s ready to inspire others to do the same.
Over the next year, she’ll travel around to speak at conferences and powwows. She’s already booked to speak at a tribal college commencement.
“My primary goal is to encourage Native Americans to be who they are, learn their culture, be excited about it and be anything they want to be,” she said.
In the fall, Brady will start a graduate program at NDSU in American Indian public health.
“My people face many, many health issues,” she said. “Diabetes is an epidemic among Native Americans. If I can make any difference in that area, I’ll feel amazing.”
People protesting the death of Freddie Gray and demanding police accountability took to the streets in Baltimore’s Sandtown neighborhood again Thursday night. Getty Images, Andrew Burton
The Baltimore Police Department’s report on the death of Freddie Gray is now being examined by the city’s top prosecutor. The findings aren’t public; police revealed only a few new details when they announced the transition in the case Thursday. Baltimore’s curfew is expected to remain in effect through this weekend.
Gray died on March 19, one week after being taken into custody; police have said that during his transport, Gray wasn’t buckled in properly and did not receive timely medical care. Six police officers remain suspended over the case.
As Sam reported for the Two-Way, when police turned over the documents to State’s Attorney Marilyn Mosby in Baltimore, they announced that “the van transporting Freddie Gray, the 25-year-old black man who suffered a serious spine injury while in police custody and later died, made one more stop than previously thought.”
The roughly 40 minutes that Gray spent in the van have emerged as the focal point in the inquiry over how he sustained an injury that would later be blamed for his death.
That extra stop was discovered through a review of recordings made by security and private cameras, Deputy Police Commissioner Kevin Davis said. He added that another detainee who was riding in the van told police that Gray was “still moving around … kicking and making noises” until the van reached the police station.
That second detainee rode in the police van on the other side of a metal partition that divides its cargo space. When he was picked up, Gray was already in the van.
Local news WJZ-TV reports that Donta Allen, 22, was that second man – and that he came forward Thursday out of concern over how his comments were being portrayed by both the police and the media.
“When I was in the back of that van it did not stop or nothing. All it did was go straight to the station, but I heard a little banging, like he was banging his head,” Allen said. ” I didn’t even know he was in the van until we got to the station.”
Saying his words have been distorted by recent reports and that he doesn’t think Gray hurt himself intentionally, Allen also told a WJZ reporter, “The only reason I’m doing this is because they put my name in a bad state.”
Allen, who was reportedly taken into custody for a minor offense and was not charged with a crime, also spoke to WBAL TV. He told the station that when he got into the van, he didn’t know Gray was already there. He said he heard “a little banging for like four seconds.”
WBAL aired surveillance camera footage that shows officers looking into Gray’s side of the van during the stop that also picked up Allen.
When the van arrived at the police station, Allen said he heard the officers say that Gray didn’t have a pulse and was unresponsive — and that another officer later said, “He’s got vitals now, he must’ve come back.”
The sequence of events has led to wide-ranging questions over what happened: Was the van driven in a way that caused Gray’s injury? When did he become unresponsive? Were the sounds Allen heard caused by a seizure experienced by a gravely wounded man?
The Baltimore Sun reports: “Maryland’s chief medical examiner, Dr. David R. Fowler, said his office has not completed an autopsy or turned any documents over to police or prosecutors. He said homicide detectives had observed the examination, a routine practice.”
When it’s complete, Fowler’s report will go straight to the state’s attorney’s office, the newspaper says.
Protesters have been calling on police to reveal more information about the case. Thursday was the third night of Baltimore’s 10 p.m. curfew; before that time arrived, crowds of demonstrators marched in the city’s downtown, among a large police presence.
According to the AP, here’s what protesters were chanting last night:
