::Native.Strength::

June 30, 2011

American Indians Vital in Climate Change Discussions

On Sept. 13, 2007, I watched the UN General Assembly in New York vote for the Declaration on the Rights of Indigenous Peoples. It was nearly a three-decade-long campaign for some of the American Indians who helped steer its passage.

It was a victorious day giving credence to the maintenance of aboriginal lands and preservation of indigenous rights.

Now, American Indian leaders face another international campaign. This time they are appealing for a seat at the table to discuss climate change impacts on indigenous peoples. They struck out during the UN Framework Convention on Climate Change discussions in Cancun last December.

Indigenous Environmental Network organizers will discuss local-to-global concerns July 28-31 during the Protecting Mother Earth Gathering on the Fort Berthold Reservation in North Dakota. Panelists will address the following worldwide topics: UNDRIP, green economies, climate change, climate justice, REDD, carbon markets, World People’s Conference on Climate Change and the Rights of Mother Earth, globalization, and RIO+20.

Climate change poses a monumental problem for indigenous peoples who “are among the first to face the direct consequences of climate change, due to their dependence upon, and close relationship, with the environment and its resources,” according to a report by the UN Permanent Forum on Indigenous Peoples. “Climate change exacerbates the difficulties already faced by indigenous communities including political and economic marginalization, loss of land and resources, human rights violations, discrimination and unemployment.”

I recently worked with Rose High Bear, an Alaskan Athabaskan, to help her tell the story of climate change and indigenous peoples through a series of radio programs. She’s seeking funding for her project. She told me her personal story in trying to find a suitable caribou hide to make a traditional dress. Many of the hides she comes across have bug-eaten holes, an increasing problem attributable to warmer weather and a proliferation of mosquitos in the Arctic.

High Bear decided to make her dresses with the holey hides. It was one way to create awareness about climate change and its effect on indigenous communities. She and other indigenous peoples need messengers of all sorts considering the invisibility of indigenous peoples. Consider: It took some 25 years to get UNDRIP passed. Even then, Canada, the United States, New Zealand and Australia – all with considerable aboriginal populations – initially refused to sign.

An environmental and science reporting colleague, Terri Hansen, attended the UN Framework Convention on Climate Change discussions in Cancun. She reported: “Though I’d been there to cover the involvement of Native Americans and Indigenous Peoples at the talks, missing from the U.S. delegation was a representative for the 565 federally recognized tribes in the U.S…The tribes have requested that the U.S. include a tribal leader on their climate delegation, yet there is no engagement by the U.S. with the tribes in these climate negotiations.”

She noted the lack of tribal representation as “a grave concern” for the National Tribal Environmental Council and the National Council of American Indians. Attorneys from the Institute of Tribal Environmental Professionals and NCAI made three requests to meet with the U.S. delegation in Cancun.

Bob Gruenig of ITEP said the door was shut on them. “The U.S. delegation didn’t even make an attempt to include a tribal perspective. It was a replay of Copenhagen. Tribes didn’t get that meeting, either.”

In June 2012, world leaders will discuss green economies and poverty eradication as a main theme during RIO+20, the UN Conference on Sustainable Development. American Indians should have more than one seat at the table given that tribes occupy 55 million acres of trust land in the United States.

“Climate change poses threats and dangers to the survival of indigenous communities worldwide, even though indigenous peoples contribute the least to greenhouse emissions,” reports the UN Permanent Forum on Indigenous Peoples. “Indigenous peoples are vital to, and active in, the many ecosystems that inhabit their lands and territories and may therefore help enhance the resilience of these ecosystems. In addition, indigenous peoples interpret and react to the impacts of climate change in creative ways, drawing on traditional knowledge and other technologies to find solutions which may help society at large to cope with impending changes.

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Washington Post Writer Finalist for Award for Series on Alaska Native Corporations

Washington Post staff writer Robert O’Harrow, who wrote a controversial series on Alaska Native Corporations (ANCs), was a finalist for a Gerald Loeb Award in the large-newspaper category.

O’Harrow’s series highlighted the $29 billion in federal government contracts that ANCs have received over the past decade. “As a result of his stories, the federal government ended some contracts, and Sen. Claire McCaskill (D-Mo.) introduced legislation to eliminate preferences for the Alaska native corporations,” the Washington Post reported.

Administered by the Anderson School of Management at the University of California at Los Angeles, 13 Loeb award winners were announced by the G. and R. Loeb Foundation at the 2011 Gerald Loeb Awards Banquet on June 28 at Capitale in New York City.

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Tribal, State Prison Leaders Unite to Complete the Circle

Filed under: Uncategorized — Tags: , — Gabriel S. Galanda @ 7:22 pm

In early 2010, the Washington State Department of Corrections stripped the American Indian men and women incarcerated in its twelve prisons of virtually everything that makes them tribal. Agency religious practices policies were changed, ostensibly to help balance the state’s budget. Tribal religious ideology and spiritual practices were cast aside.

Washington state has never been capable of grasping Indian religion or spirituality. The Boldt litigation concerning impediments to tribal subsistence fishing now continues towards its fifth decade. The state Department of Transportation grave yard fiasco at Tse-whit-zen Village in Port Angeles, in which hundreds of Klallam ancestors were unearthed, is a not too distant memory. Washington counties still prosecute Indians for hunting in ancestral areas. Non-tribal society and government are innately unable to understand, let alone accept, Indian spiritual practices and sacred places. They just don’t or can’t get it.

Thankfully this story did not end there or also result in state-tribal dispute. Instead, trust and faith prevailed.

Then, when Whaa ka dup, a Tulalip Indian and former inmate under DOC contract as a Native Chaplain, attempted to bring traditional tobacco through Monroe Corrections Center security on Easter Sunday morning for use during the Spring Change of Seasons ceremony, he was walked off “the hill.” He and his truck were searched, and the tobacco pouch his father gave him was seized. He was later fired for attempting to bring “contraband” into the Monroe prison. Yet like Rosa Parks in 1955 or the Northwest Indian fisherman and civil rights activists in the late 1960s, Whaa ka dup would not go away quietly. He stepped forward and spoke out against his termination, specifically for helping facilitate the Indian religious right of praying to the Creator by and through traditional tobacco use, and in the process he brought to light all of the atrocities being done to the Native people locked up in the Washington State prison system.

From the comforts of DOC headquarters, a religious programs manager of Protestant faith outlawed the tribal inmates’ sacred medicines, including tobacco, sage, sweetgrass and lavender. He barred frybread, salmon and buffalo so that they could not traditionally break their four-day fasts during Change of Seasons rituals. He scaled back the number of sweatlodge ceremonies. He altered what could be stored in a sacred items shoe box; although tribal hand drums, feather fans, tobacco and other medicines could once be protected therein, such sacred things were then exposed to disrespectful handling by corrections officers. As a result of these policy changes, the attitude of state corrections officers toward Native inmates changed, to passive aggression, if not outright disdain and discrimination, resulting in confrontation during tribal ceremonies and desecration of sweatlodge grounds.

A year later, the DOC has restored all of the tribal inmates’ religious rights through policies fostering traditional medicines, foods, patrimony and ceremonies, with related protections. Whaa ka dup was reinstated, and he again helps our “relatives,” as he compassionately refers to all of our incarcerated brothers and sisters, through worship and ceremony. Though further reform and attitudinal change throughout DOC prisons is still needed for Native inmates to exercise tribal religion without discrimination or repercussion, the story of how we got this far and who helped get us there is profound and promising.

On June 9, Corrections Secretary Eldon Vail signed the various tribal religious freedom reforms into agency policy – and law – before state Governor Christine Gregoire and tribal leaders. That coincided with the agency’s partnership with United Indians of All Tribes Foundation to handle Indian religious service programming statewide. Remarkably, the state not only corrected its gaffe, but also embraced Indian self-determination as a solution.

The state’s unexpected turnaround began with an apology. Last summer after eight tribes wrote Secretary Vail and Governor Gregoire decrying the DOC’s treatment of their incarcerated citizens, Secretary Vail met with tribal leaders. Instead of blaming the state budget crisis or mincing First Amendment law, he simply said he was sorry. That was it: he was sorry; he and his agency made a mistake. He promised to fix that mistake.

Secretary Vail’s unequivocal apology and commitment were pivotal. How often do state cabinet-level officials simply admit wrong and pledge to make things right? And how often do they do so in regard to tribal religion or spiritual practices? His mea culpa set the tone for genuine reform.

To make right, the DOC worked with and deferred to tribal advocates on the reforms, and the agency’s embrace of Indian self-determination is profound, if not unprecedented. Nez Perce Indian law professor Doug Nash provided some historical perspective at a recent Seattle University Law School forum. In forty years of representing Northwest tribes, frequently against state government, he could not recall another situation where tribal and state leaders so resolved their differences – meaning with an apology followed by a concerted joint effort to fix the situation; in other words, not via federal or state court litigation catalyzed by discord.

Indeed, while tribal and state officials in Washington increasingly negotiate resolution to regulatory and economic disagreements, they often remain diametrically opposed when tribes defend against the state’s interference with traditional practices or sacred lands. As Vine Deloria, Jr., wrote, non-Indian institutions are especially incapable of grasping tribal religion as a means of “spiritual problem-solving.” For our incarcerated relatives, the journey for spiritual peace through free, traditional worship is vital – and perhaps the only thing that makes them feel free.

What ultimately prevailed between state and tribal leaders was faith, toward the other; and on the part of the state, in the authenticity of the religious and spiritual beliefs espoused by Northwest tribal people.

So this story goes: the state erred. A courageous state leader apologized. Tribal leaders accepted his apology. They took each other on faith, and rectified the situation. History was made. A precedent was set.

The Circle is complete.

Gabriel S. Galanda, an enrolled member of the Round Valley Indian Tribes, is a partner at Galanda Broadman, PLLC, a Seattle law firm dedicated to representing tribal interests. He can be reached at (206) 691-3631 or gabe@galandabroadman.com.

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Truth and Reconciliation Commission in Inuvik, NWT

The 130 or so years that Canada spent “educating” its aboriginal peoples to conform to the European mind-set have been over for some time now, but the country is only just beginning to connect the dots between those days and the damage they are still causing even today.

This week marks the second of seven National Events being held by the Truth and Reconciliation Commission (TRC), which was formed in 2008 to gather testimony and help the country make reparations to its aboriginals and promote healing. Many of the 80,000 students who survived were abused, sexually and otherwise, by personnel in the often church-run schools. Over the next four years, five more such events will take place in Atlantic Canada, British Columbia, Quebec, Alberta and Saskatchewan as the TRC completes its mission.

A thousand or more survivors, plus family members, supporters and other participants have gathered in Inuvik, Northwest Territories, to hear the latest testimony from former students and to better understand this chapter of the nation’s history. The event goes from June 28 through July 1.

“It’s intended as an opportunity for educating—educating widely the Canadian public about a really really important chapter of Canadian history, which was the 130 or so years when Indian Residential Schools as they were called, were run for aboriginal children in all parts of Canada. And most Canadians knew very little or nothing at all about the existence of the schools or what went on in them,” says Commissioner Marie Wilson, who is leading this event, in the following video.

The end goal is one of healing, Wilson says, so that Canadians of all stripes can “try and understand each other in a new way.”

Minister of Aboriginal Affairs and Northern Development John Duncan also attended the event.

The hearings are being webcast.

Click here to view the embedded video.

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Asian Pacific Islander American Association of Colleges and Universities Formed

Filed under: Education,Native Education,News Alerts — Tags: — ICTMN Staff @ 6:00 pm

Monday, June 27 marked the formation of the Asian Pacific Islander American Association of Colleges and Universities (APIACU), an organization that hopes to change misconceptions about those minority students and support institutions that enroll the most Asian American and Pacific Islander (AAPI) students.

Inside Higher Ed recently reported that stereotypes of AAPI students exceling in all aspects of college have led to the population being overlooked.

“Too often, AAPIs are excluded from broader discourse on education, and other national priorities and research have largely failed to adequately represent the needs, challenges and experiences of AAPI students,” said Robert T. Teranishi, an associate professor of higher education at New York University, in the story.

He was also a principal investigator for the National Commission on Asian American and Pacific Islander Research in Education (CARE) that released a report the same day the organization was launched.

“The dominant narrative about Asian Americans and Pacific Islanders in higher education is that they are a model minority—a racial group with disproportionately high enrollment in highly selective, four-year institutions and such academic fields as science, technology, engineering and mathematics (STEM),” says the CARE website.

The report notes that AAPI numbers are growing—the population in the United States is expected to reach almost 40 million by 2050.

And now, thanks to a May decision by the Department of Education to include schools that have a student body of at least 10 percent AAPI students on its list of minority-serving institutions, more colleges and universities will qualify for federal funding for enrolling AAPI students.

“It’s really incredible that campuses had no idea that they could have had access to this funding,” Teranishi told Inside Higher Ed in May, when the decision was made.

Visit the Department of Education website to view a list of all the Asian American and Native American Pacific Islander-Serving Institutions (AANAPISIs).

The Honorable Ruby Moy, who will serve as the APIACU’s president and CEO said the organization plans to engage federal agencies and lobby for more funding for those institutions.

“In order to make a real change in the lives of AAPI students, we must provide them with resources that increase their access to postsecondary education and support them during college,” Moy told Inside Higher Ed. “The steps we will take will help colleges and universities improve their rates of success, and help our AAPI graduates have a seat at the table.”

The APIACU Board of Directors consists of:

  • Chairman—Mark Mitsui, North Seattle Community College president
  • Vice Chairman—Robert Underwood, University of Guam president
  • Co-Vice Chairman—Gabriel Esteban, Seton Hall University president
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Derek Miller Doesn’t Need Your Guilt

Derek Miller Guilt Free Zone

Dancing girls are a must in the Guilt Free Zone

Recently an interesting clip of blues-rock musician Derek Miller showed up on YouTube—it’s called “Guilt Free Zone intro” and it looks like an opening sequence for a late-night talk show. Miller runs around doing various inappropriate things (using the ladies’ restroom, eating a hot dog in one bite, stealing a dog) and apparently not feeling guilty about any of it.

It’s a fun clip to watch, and it touts appearances by some of Canada’s hippest natives. But the original questions remains: What is the Guilt Free Zone?

“We’re not really sure what it is at the moment,” Miller admits. Big Soul Productions, an aboriginal owned and operated production company located in Toronto, was due to celebrate its 12th anniversary, and Miller figured that was as good an excuse as any to throw a party. “I had this idea of putting a talk show together,” he says, then goes on to describe something that might have been a little risqué even for late-night network TV. “We had a lot of gogo dancers wearing sexy outfits,” he recalls. “Lisa Charleyboy played my secretary and I kept sexually harassing her. I called her a high-priced whore, so she whipped me throughout my [musical] performance. That was all improv. She was really whipping me hard. We had a ninja—a guy in a ninja costume—giving out Jagermeister shots to everyone. My stage manager Rai-Chi said he needed a little help, so we had this little person dressed up in the same clothes…”

(Ashley Callingbull, second runner-up in Miss Universe Canada 2010, was the host at the very beginning of the show, before things went downhill, and did not participate in the debauchery. Probably a good move.)

And the lesson here is…?

Lisa Charleyboy whipping Derek Miller

Derek Miller on guitar; Lisa Charleyboy on whip

“I think it’s important to have these things out there,” says Miller. “There’s a place for the traditional, and there is a place for people who like to push the envelope. The Guilt Free Zone is a positive place. We’re saying, have fun, you shouldn’t feel guilty about having fun, about having a big party and letting loose. American Indians have this image of being very serious, of being not very fun. We’re saying, if it’s fun—and you’re not hurting anyone—do it.”

Showing Indians’ guilt-free fun side plays into the bigger picture as well, says Miller. “We have a lot going on, as Native Americans in media,” he says. “We have our own production companies, we have very talented people. If we’re going to show the world what we’re really like, we have to take control of the media. Because if we let other people decide how we’re portrayed—well, we know what that looks like, right?”

The Guilt Free Zone show, which happened May 31 at the Gladstone Hotel in Toronto, also included a surprise guest appearance by Adam Beach and musical performances by rapper Joey Stylez and blues duo Digging Roots, and closed with a two-hour concert by Miller himself. It was a one-off—for now. “We don’t know what will happen with it next,” Miller says. “We’ve talked about getting it on TV somewhere, maybe APTN [Canada’s Aboriginal People Television Network], we’ve also considered doing it as a webcast. We’re open to different possibilities.”

Comedy and hosting are just a couple of things Miller wants to try; he’s also interested in acting and perhaps directing. “Right now, I feel like the world is my oyster,” she says. “I don’t mean that in a conceited way. It’s true for all of us. We all have to fight the same crap, we have to overcome our self esteem issues, every day, and if we can do that our possibilities are unlimited.” On the acting front, he’s working with Sherry Wray, widow of Link Wray, on a planned film about the seminal rocker’s life in which he would play the lead. He’s also got two musical projects in the works; first he’ll be recording an album as a member of a band called Indian Booze Machine, and then he’ll head into the studio with his own band, Bliss Fiasco.

Perhaps the project he’s most excited about at the moment is a deeply personal one: Swinefest, a charity event featuring several local bands held on the Six Nations Reserve, where he grew up. It’s named after himself, in a way: “My nickname on the rez growing up was ‘Little Pig,’” he admits. Swinefest 2011 happens on August 20—“it’s on my family’s property,” he says, “on my grandfather’s land. That makes it really special for me.”

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San Manuel Band Donates $200,000 to American Red Cross Flood Relief for Montana Tribes

The San Manuel Band of Serrano Mission Indians donated $200,000 to the American Red Cross of Montana for its relief efforts to assist American Indian communities affected by flooding along the Little Bighorn and Missouri Rivers.

Flooding first devastated the Crow Indian Reservation. According to a June 18 article on GreatFallsTribune.com, damage caused by rain and flooding during May to the Crow Indian Reservation in Montana amounted to $879,168, or about one-tenth of the $8.6 million in damages reported statewide.

Then flooding grew to include the Fort Belknap Indian Community and Rocky Boy and Fort Peck Indian Reservations. In response the American Red Cross of Montana was called into action to provide emergency relief through shelter operations, mass care and feeding.

San Manuel’s contribution is intended to support recovery and clean up efforts which continue to be hampered by a limited availability of funds and potential for more flooding as winter snows melt. In the near term, funds will be used to secure on-going shelter and the necessities of daily living for families displaced from their homes.

“San Manuel recognizes that our brothers and sisters in Montana are facing a difficult period of recovery and want them to know that we stand by them through this process,” said San Manuel Chairman James C. Ramos in a statement. “We are grateful for our ongoing partnership with the American Red Cross. They have the capability, organization and expertise to mobilize quickly and effectively when disasters strike anywhere in the world.”

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Fort Berthold Reservation to Provide Backdrop for International Discussion on Energy and Climate Change

Alyce Spotted Bear joined Fort Berthold Reservation community organizers this week for final planning meetings on a national energy and climate change gathering scheduled late July in North Dakota. The group made plans while hundreds of semi-trucks zoomed across cracked and crumbled roads, shuttling oil and water to and from nearly 400 producing oil wells within reservation boundaries.

“The Protecting Mother Earth Gathering at the Mandan, Hidatsa, and Arikara Nation is very timely relative to the monstrous industrialization of our natural resources, including our oil and gas, coal, and water,” said Spotted Bear, Fort Berthold Community College vice president of Native American Studies. “Our people need a forum in which to objectively articulate their struggles and concerns related to the destruction of our environment. Our air is being dirtied; our natural springs, creeks, lakes, and rivers are being contaminated.”

The Fort Berthold Reservation sits atop the Bakken Formation, the largest discovered contiguous oil field in U.S. history making it the busiest oil field today in the country. Lake Sakakawea, the Great Plains, oil pumps and natural gas flares will provide a backdrop for the 16th annual Protecting Mother Earth Gathering, an event led by the Indigenous Environmental Network, a non-profit environmental and economic justice organization. The four-day gathering titled, “Water, Energy, Climate and the Importance of Health and Culture,” is scheduled July 28-31 at the Little Shell Antelope Society Arbor in New Town, N.D.

About 1,000 people from across the United States are expected to attend. Panelists are set to discuss updates on national and international climate policy, green economy and Native peoples, energy and climate justice, traditional knowledge and cultural survival and the United Nations Declaration on the Rights of Indigenous Peoples.  Participants are also invited to entertainment and cultural activities, such as tours, talent shows, sweat lodges, singing and dancing hosted by Three Affiliated Tribe citizens.

Mandan, Hidatsa and Arikara community members became concerned about the local environment soon after Big Oil opened the throttle on oil reserves on the Bakken Formation, an oil rich geologic formation expanding into Montana, Canada and North Dakota. Individual trust land owners first signed oil leases nearly five years ago. Today, more than 350 producing oil wells dot the reservation landscape. “You don’t need to take a toxic tour of the reservation,” said Kandi Mossett, IEN tribal climate change coordinator. “You can see it when you just drive onto Fort Berthold. They’ll see the trucks and the gas flares. You can see the glare off the clouds at night for miles.”

Oil companies arrived on the reservation armed with hydraulic fracturing technology, a drilling method that allows oil companies to tap hydrocarbons long locked in shale and coalbed seams. The process uses sand, chemicals and water to blast and siphon oil from tight rock formations. The oil is then pumped to storage tanks. The technology, also known as “fracking,” has sparked a drilling frenzy across the country. In 2007, there were 449,000 gas wells in 32 states with 32,000 new wells expected to be drilled per year by 2012.

Lyle Gwin, tribal response program coordinator for the Three Affiliated Tribes, said between 1,600 to 3,000 wells are expected to be drilled in the Mandaree segment alone within the next year. The TAT Environmental Division has been monitoring water and air quality for the last nine years. They are still waiting for the EPA to establish a baseline for water quality. The tribe was told that the EPA “never had the manpower to enter the data,” Gwin said.

Data deficiencies have left tribal citizens concerned about the future quality of air and water. “Years ago, when drilling issues first started popping up related to oil, people wanted more community meetings,” said Mossett. “There have been pipeline blowouts, spills and leaks. Lots of people want to do something.”

As fracking popularity rises, so do complaints by ranchers, homeowners as well as small towns and big cities about groundwater contamination. The cauldron of objections, grievances and protests continues to spread across the United States, ranging from the Eastern seaboard to the Rocky Mountains to the Southwest. The question: Are fracturing fluids, man-made and naturally occurring, migrating?

Fracking was first used commercially in 1949 and is now “essential to economic production of oil and gas and commonly used throughout Texas, the United States, and the world,” says Robert Beck in the Washburn Law Journal. Halliburton, which operates on Fort Berthold, is credited with perfecting the horizontal drilling technique designed to maximize oil and natural gas production.  The process allows oil and gas companies to drill in formations that have lain untapped for millions of years. The National Petroleum Council estimates 60 to 80 percent of natural gas wells drilled within the next decade will require fracturing.

Fort Berthold Community College students have been taking notes on reservation drilling activities and climate change. “What got their attention is this was primarily farming and ranching area – at least it was before the oil,” said Thomasina Mandan, FBCC online education director for Native studies. “Winters are hard and it’s getting harder to find feed for livestock. It’s also been really wet here. A lot of people haven’t planted their crops this year. The window for planting was short last year and it’s even shorter this year.”

Surface water contamination may be a concern at Fort Berthold, yet no one really knows what’s happening to the toxic fracturing fluids injected two miles deep into the Bakken Formation. To wit: What is pumped below often stays below. The EPA recently reported the recovery rate for fracking fluids ranged from 15 percent to 80 percent depending on the site.

EPA officials reported hydraulic fracturing posed no threat to drinking water supplies in a 2004 report. The study, however, only examined drilling in coalbed methane deposits. Reviewers did not consider surface or deep drilling impacts. ProPublica, an investigative newsroom, “found that water contamination in drilling areas around the country is far more prevalent than the EPA asserts. A close review shows that the body of the study contains damaging information that wasn’t mentioned in the conclusion. In fact, the study foreshadowed many of the problems now being reported across the country.”

As the Three Affiliated Tribes Environmental Division awaits an EPA baseline study on the tribes’ water quality, some tribal citizens aim to find answers to climate and energy concerns through community organizing and networking.             Unplanted crops for humans and diminishing prairie grasses for buffalo and cattle on Fort Berthold reveal worldwide weather changes. It’s well documented by thousands of climate scientists, said Mossett. “Look around and see the changes yourself,” she said.

Fort Berthold hosts stand ready to welcome all visitors in July. They are also poised to find solutions to preserving their environment. They want to know how the oil industry is affecting their air and water. They have questions: What’s happening to the trillions of gallons of “produced water” in fracking that contains sodium, potassium, magnesium calcium, strontium, barium, iron, born, chlorides, residual oil, and a host of production chemicals.

It’s estimated that upwards of 300 compounds are used in hydraulic fracturing many of which the federal government considers hazardous.  “Our farm and ranch lands are clandestinely being used for toxic dumping,” said Spotted Bear. “We know the health of all living things on our reservation is being compromised. Through the Protecting Mother Earth Gathering, we will gain powerful knowledge by hearing how others – who have already experienced similar environmental situations in their home communities – dealt with the issues.”

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Robert W. Joe, Former Swinomish Chairman, Passes

Filed under: News Alerts,Politics — Tags: , , — Richard Walker @ 3:00 pm

Robert Wayne Joe Sr., a member of the Swinomish Senate for 25 years and chairman for 18, passed away June 21 at his home in Swinomish, Washington. He was 76.

“Robert Joe was a great man. He was my teacher, my elder and my uncle. The results of his work can be seen throughout our entire community and his leadership was felt across Indian Country and the United States. While we mourn his loss, we also celebrate the life of this great man,” said Brian Cladoosby, Swinomish Indian Tribal Community Chairman.

Prayer service was June 23 in the Swinomish Gymnasium. Funeral service was June 24 in the La Conner High School Gymnasium followed by burial service at the Swinomish Cemetery.

Joe, whose Swinomish name was Wa-wal-ton, was born on February 16, 1935 to Andrew and Louise (John) Joe. Growing up, he was an altar boy, a puller on the canoe “Whispering Arrow,” and a three-sport athlete at La Conner High School. He fished in Alaska and Washington.

He was first elected Swinomish chairman in 1978. Adept at politics, he also remained active in his faith. “He traveled many miles with Father Pat Twohy to pray for families,” his family wrote in his obituary. “He also spoke for a lot of families. Robert extended his help and his love for everyone.” Joe was a source for Twohy’s book, Beginnings/A Meditation on Coast Salish Lifeways.

According to a press release he was known as a collaborative, compassionate and creative leader who was a passionate defender of tribal sovereignty. His leadership was recognized nationwide.

While Joe served in tribal leadership roles he was able to see the Swinomish Indian Tribal Community grow through the opening of the Swinomish Bingo Hall in 1989, the Centennial Accord Agreement signed by the Chairman and Washington Governor Booth Gardner in 1990, and the building of the Swinomish Smokehouse in 1991-the first such building in the area for more than 100 years. Not to mention installation of updated sewer and water systems in 1993 for tribal members and non-Native residents and the opening of the Swinomish Casino & Cabaret in 1997.

Joe was named the Special Chairman of the American Goodwill Games, led the National Self-Governance effort for tribes in 1996 and in 2001 received the High Honor Award from Harvard University for intergovernmental cooperation related to joint land use planning.

“There is not a person on this reservation who was not touched by Wa-Walton. To be with him was to know that you were loved. He threw his arms around generations of Swinomish children and generously shared the lessons of the elders who taught him. The Swinomish Tribe would not be what it is today without his steady leadership through difficult times,” said Cladoosby.

Joe’s large extended family – his obituary listed 10 sisters and five brothers – includes a son, Robert Joe Jr.; four grandchildren and their spouses; and 11 great-grandchildren. He was preceded in passing by his wife, Betty; sister, Vivian; daughter-in-law, Helen; and a granddaughter, Jamie.

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Increase Contract Opportunities and Build Business Relationships at NAPC 2011

For the ninth consecutive year, The National Center for American Indian Enterprise Development (NCAIED) will help members of Indian Country across the nation build business relationships and advance their contract opportunities. Held at the US Grant Hotel from July 27-29 in San Diego, California, the Native American Procurement Conference 2011 (NAPC) will feature its annual procurement fair, a trade fair, a variety of learning sessions, as well as a networking luncheon.

The contracting and procurement event focuses on bringing capable, qualified small businesses (sellers) together with corporate, federal, state, local and tribal buyers in a personalized, relaxed setting. “This is the event where small businesses form long term partnerships and teaming relationships with the purchasing community,” states the NCAIED press release.

Prices for individuals to attend start at $250. NCAIED also offers several corporate sponsorship packages with Coral Sponsorship starting at $1,500.

Registration for NAPC is also available onsite during the conference, although NCAIED recommends early registration for the anticipated 300-people event.

Download the latest NAPC 2011 Conference Schedule.

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