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February 21, 2012

Supreme Court Will Revisit Affirmative Action in College Admissions

The U.S. Supreme Court will again tackle the issue of affirmative action where it pertains to college admissions. This case began in 2008 when Abigail Noel Fisher, a white student who was denied admission to the University of Texas at Austin, sued the school for racial discrimination.

She argued that the school had violated her 14th Amendment right, which promises equal protection under the laws, with its admissions policies.

The University of Texas has been using a “Top Ten” plan for student admissions since 1997 when it was passed by the state legislature. That plan had the university accepting the top 10 percent of graduates from the state’s high schools. According to court documents when Fisher applied she was in the top 12 percent, but she said her grades “exceeded those of many of the admitted minority candidates.”

While the court’s decision won’t affect Fisher, who will soon graduate from Louisiana State University according to the Los Angeles Times, it will affect all minority students, including Native American students.

Vanderbilt University law professor Brian Fitzpatrick told the Washington Post that affirmative action programs at many colleges and university’s across the country could be threatened if the high court rules in favor of Fisher.

According to the Los Angeles Times, the court has been closely split on the issue of affirmative action since 1978 when a 5-4 vote said schools may consider a student’s race as a “plus factor” when admitting new students.

In 2003, Justice Sandra Day O’Connor wrote a majority opinion stating that the court approved of certain types of race-conscious admissions programs for a case involving the University of Michigan Law School.

Then in 2007, the court did away with affirmative action programs in public high schools, saying, “The way to stop discrimination on the basis of race is to stop discriminating on the basis of race.”

The Associated Press reported that the case will be argued in the fall. Justice Elena Kagan has recused herself from the case. The Washington Post speculates her decision is likely due to the Justice Department’s participation in the University of Texas case in the lower courts when she served as solicitor general.

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February 16, 2012

First Cobell Settlement Appeal Heard

WASHINGTON – A three-judge panel of the U.S. District Court of Appeals for the District of Columbia today heard the first of four appeals to the $3.4 billion Cobell Indian trust settlement.

The appeal, by Sisseton-Wahpeton Oyate tribal citizen Kimberly Craven, is based on several legal arguments that say the settlement, announced between the Obama administration and the lead plaintiffs of the case in December 2009, is unlawful and unjust.

The deal impacts up to 500,000 Indian class members. The case, based on decades of confirmed mismanagement of their royalties by the U.S. Department of the Interior, was first filed by Blackfeet Nation citizen Elouise Cobell in 1996. She passed away due to complications from cancer last October.

“Signals were ambiguous,” Ted Frank, the lawyer for Craven, assessed of the hearing to Indian Country Today Media Network soon after the 40-minute oral arguments ended. Frank leads the Center for Class Action Fairness.

One of the panel members, Judge David Tatel, outwardly expressed skepticism of one of Craven’s arguments, based on recertification, but the court also offered skepticism of the appellees’ “Congress approved it, so it must be valid” argument.

“But neither necessarily means anything, and there were several important issues that weren’t discussed at all,” Frank said. The court can still consider these issues in coming to a final decision.

Supporters of the settlement, including Blackfeet Nation citizen Jimmy St. Goddard representing Elouise Cobell, showed up in the nation’s capital to watch the legal process unfold.

In Craven’s legal briefings to the court, she labeled the proposed distribution of the settlement as “upside-down” in that “greatest alleged injuries” would receive “the least amount of money.” She argued, too, that “[c]lass members with no hope of recovery have an interest in a settlement that wildly overcompensates them at the expense of class members who do have legitimate claim.”

Frank has cited case law that says when settling parties ask a court to evaluate a settlement of different types of claims, they must demonstrate that they have investigated each of these claims and that the settlement fairly approximates their litigation value. This has not happened in this instance, according to Craven’s briefings.

Craven’s court papers have also citied inconsistencies in the arguments of lawyers for the Cobell appellees.

The Cobell lawyers have raised a number of objections to Craven’s appeal, some of which the court seemed to seriously consider during the hearing.

Some tactics that the Cobell lawyers have taken outside of court, including providing phone numbers and addresses of Craven and other appellants to class members, have been viewed unfavorably across Indian country, prompting ethics and harassment concerns.

The court is scheduled to hear three more appeals on May 15, centering on objections from tribal citizens Carol Eve Good Bear, Mary Lee Johns, and Charles Colombe.

Good Bear and Johns both recently reacted negatively toward the Cobell lawyers’ release of their private contact information to the class members.

“To put my name out there for the public, I think that’s scary that these attorneys would use this tactic and intimidate me into dropping my appeal,’’ Good Bear told the Associated Press in January. “I don’t have protection. If somebody is upset about all this and comes at me with a gun, what am I supposed to do?’’

In terms of the Craven appeal, the court can take as long as it wants in coming to a decision, but a ruling is widely anticipated by parties in the case before the May 15 arguments of the other appeals begin.

If any of the appeals are successful in stopping the settlement, all or part of the deal could be off the table, but lawsuits and settlement talks could hypothetically begin anew. There is also a possibility that a successful appeal could lead to the Cobell lawyers appealing that decision to the U.S. Supreme Court—not lately a friendly place for Indian interests.

Frank said that Craven’s appeal was heard separate from the other appeals because there was no move to consolidate them.

“Because we filed our notice of appeal two months ahead of them, and agreed to an expedited schedule, our briefing was already on file before the court could set a briefing schedule for the second set of appeals,” Frank said.

Barring something highly unusual, under guidelines set by the court, there can be no more appeals of the settlement other than the four currently in process.

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February 15, 2012

Tribes’ Payday Loan Operations Upheld

Although the courts and others may question tribes’ acceptance of their non-Native business operators’ activities, the skepticism may be a remnant of “paternalistic days” that are “happily behind us,” according to the Colorado District Court in a decision February 13.

The issues remanded to the District Court from the Colorado Supreme Court concerned online payday loan operations of tribal corporations of the Miami Tribe of Oklahoma and the Santee Sioux Nation, the former termed Miami Nations Enterprises Inc. (MNE) and the latter SFS Inc.

The corporations were charged in 2004 by the state attorney general with violations of state law governing payday loan businesses and were issued subpoenas requiring voluminous amounts of data from “Cash Advance” and “Preferred Cash Loans,” which were identified as subdivisions of the Miami and Santee nations, respectively, and said to be protected by tribal sovereign immunity.

After lengthy back-and-forth litigation, the state appeals court said an 11-part test should be used to determine whether the businesses are “arms” of their Indian nations and it also required the state to prove the tribal entities were not immune to administrative subpoenas. The Colorado Supreme Court concluded that a three-part test should be used instead and acknowledged that the state had the burden of proof about immunity.

District Court Judge Morris B. Hoffman agreed with tribal entities “that the state has not met its burden of proving that the tribal entities are not arms of their tribes” and found the tribal entities did not waive immunity. He granted MNE and SFS’ motions to dismiss the charges issued when they did not furnish material sought by the state and he vacated related citations and warrants.

The state went to great lengths to argue immunity should be denied to the tribal entities because, according to the state, “they are shams,” Hoffman said, noting the entities were operated by one person and his associates. But the state Supreme Court emphasized that “immunity depends on the relationship between the tribal entities and their tribes, not on the activities the tribal entities undertake,” he said.

“The Miami and Santee people are the ones we must trust, as long as Congress lets us trust them, to know what kinds of business relationships are in their best interests,” he said. “They do not need the guidance of the State of Colorado, through either its law enforcement officials or its courts.”

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February 13, 2012

Funding Inequities Amount to Racism Against Canada’s Aboriginal Children, Supreme Court Hears

Aboriginal child welfare was on the docket before the Supreme Court of Canada on Monday as child advocates argued that inequities in funding between on-reserve education, health and children’s services are so glaring that they constitute racism.

In a court presentation that began with a smudging ceremony, an elder named Flying Eagle Woman lit a sprig of sweetgrass at Federal Court, according to Postmedia News, as she prayed for unity and understanding. It was the preface to a case that has held anything but consensus since 2007, when it began.

Children on reserves, goes the argument by the First Nations Child and Family Caring Society of Canada and the Assembly of First Nations (AFN), receive less money for education, health care and child welfare services than mainstream Canadians. As a result, they say, more children grow up impoverished and uneducated, and many end up in foster care—at a rate far higher than Canadian children as a whole. It sets them up to fail later in life, the advocates said.

The case stems from a human rights complaint filed by the Caring Society and the AFN in 2007 against the federal government alleging institutionalized discrimination. The tribunal dismissed the complaint in March 2011.

At issue is whether the federal government is legally responsible for what happens to aboriginal children in the child-welfare system. The federal government argues that the plights of Native and mainstream Canadian children are not comparable because provinces, not the federal government, oversee reserves, as Postmedia News reports. This was the logic that tribunal chair Shirish Chotalia used in dismissing the case.

Caring Society Executive Director Cindy Blackstock, who is spearheading the case, holds that agreeing with this “would basically immunize the government from any discrimination or human rights claim relating to its funding policies and procedures on reserve,” according to Postmedia News.

Now the court must decide whether the case was dismissed in error—it must either uphold the decision, throw the case back to the tribunal so all the evidence can be heard, or listen to the arguments itself and make a ruling.

Now the Canadian Human Rights Commission has joined the first two groups in demanding that all the evidence be heard. The commission oversees the tribunal.

During three days of hearings, the court will listen to arguments from the AFN, the Caring Society, the commission, the Chiefs of Ontario, Amnesty International and the Canadian government, the AFN said.

Although progress has been made in the area of aboriginal child welfare—federal funding has nearly doubled, from $238 million in 1998 to $550 million in 1999, Aboriginal Affairs and Northern Development (AAND) spokeswoman Michelle Yao told the Canadian Press, and the government is working more closely with provinces than ever—the fact remains that three times more aboriginal children are in foster care, away from their families, than at the peak of the residential school system.

The court case, coming on the heels of the January Crown–First Nations Gathering, is another sign that First Nations are stepping up pressure on the federal government to make good on its promises to improve conditions on reserves.

“Just as we said when we gathered last month for the Crown-First Nations Gathering, First Nations are committed to a path of mutual respect. This means fairness, recognition and jointly designed approaches that work for our peoples,” said AFN National Chief Shawn A-in-chut Atleo in a statement. “We are standing firm in protecting our rights and our children. We will be vigilant.”

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San Francisco Peaks Ruling Draws Heavy Opinions

Flagstaff, Arizona residents were out in droves on February 10, to enjoy a sunny and unusually warm winter’s day in the shadow of the San Francisco Peaks. Most were aware of Thursday, February 9’s ruling by the 9th Circuit Court of Appeals, which gave the green light once again for controversial snowmaking with reclaimed water at Arizona Snowbowl, the ski resort perched on the mountain. In fact, most people in Flagstaff – whether they’re activists, skiers or just ordinary citizens – formed strong opinions on the long-standing matter years ago.

The opinions don’t fall out neatly between Native and non-Native residents, or even between skiers and non-skiers. Some Native people ski on the mountain. Others see snowmaking with reclaimed water as a desecration; some non-Natives see it the same way. There are even avid skiers who can’t stomach the idea of using reclaimed water to make snow.

“I kind of have a slanted view of it because I’m pro-Native American and I’m pro- the fact that it is a sacred place,” said Phyllis Hogan, a non-tribal Flagstaff resident who owns Winter Sun Trading Company in the heart of downtown. Hogan has been a trader and Indian art dealer as well as a traditional herb collector for three decades. Referencing the San Francisco Peaks, she said, “I don’t even pick a plant up there, out of respect for the Native people. There are a lot of medicinal plants up there that would be good to pick, but I don’t pick them.”

Hogan says she’s no longer a member of the Flagstaff Chamber of Commerce because they support Arizona Snowbowl’s activity on the Peaks.

“I think the city of Flagstaff has no guts because they won’t just break their contract [with Snowbowl] and see what happens,” she said. “I think it’s extremely, extremely disrespectful to the tribes who were here way before we were. We never asked them if we could come here. We never asked them if we could do this. The Forest Service should be ashamed of itself.”

Yuck Factor

Flagstaff has hosted numerous talks by biologists who point out the physical dangers – to humans and the environment – of using reclaimed water for snowmaking. Northern Arizona University scientists Catherine Propper and Paul Torrence have studied wastewater and discovered evidence of pharmaceuticals, industrial chemicals, antibiotics and hormones including endocrine disruptors.

The courts have largely dismissed those risks.

But even Gavin Boughner, a lifelong Flagstaff resident and avid skier and snowboarder who works at the Flagstaff outdoor store Peace Surplus, says he has a problem with the quality of the water.

“It’s proven that it contains hormones,” he said. “Scientifically, I’m against it. But my paycheck depends on it.”

As a skier, Boughner said he’s not excited about artificial snow, no matter what water is used to make it.

“It stinks to ski on,” he said. “It’s heavy snow. At the Colorado ski resorts, they use it minimally. Here, in a winter like this, it would be used to make the whole slope skiable.”

Koyaanisqatsi

Asked for his response to the Snowbowl decision, Hopi artist Ed Kabotie settled immediately on one word: “Koyaanisqatsi,” he said. “Life out of balance. That’s what it is.”

Kabotie is an artist-in-residence at the Museum of Northern Arizona. He said in his view, the issue is not so much about the skiing. He doesn’t ski, but if he did, he might even ski at Arizona Snowbowl. “I probably would,” he said.

For Kabotie, it’s about respect. “To me, there’s not any regard for what is sacred,” he said, “just the lack of attentiveness from the court itself shows a disregard. That’s the shameful thing.”

He says his understanding of the word koyaanisqatsi – which was also the title of a 1980s movie based on the concept – rests on the idea that “we’ve come to a place in life where there’s almost no turning back. We’ve crossed a line in a sense, a reprobate condition that there’s not a human remedy for.”

He believes the 9th Circuit decision – and the plans for Snowbowl to plow head with artificial snowmaking despite the opposition – is “another in a series of injustices, or infractions.”

Kabotie points out that societies the world over have experienced cycles of boom and bust – and the way he sees it, a lack of reverence for once-sacred ideals commonly feeds the collapses. The lack of regard for the sacredness of the San Francisco Peaks, he fears, fits right in.

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February 10, 2012

Sacred Site Faces Legalized Desecration From Arizona Snowbowl Wastewater

The Navajo call them Doko’oo’sliid, or “Shining On Top.” To the Hopi, the peaks are Nuvatukaovi, or “The Place of Snow on the Very Top.” Whatever name they bear, the San Francisco Peaks are sacred to no less than 13 tribes. So Thursday’s decision by the U.S. 9th Circuit Court of Appeals to allow Arizona Snowbowl to make artificial snow out of wastewater is a serious blow to Native American religious beliefs.

Tribes use the peaks for various ceremonies for healing, well-being, balance, commemoration, passages and the world’s water and life cycles.

The Navajo believe the Creator placed them between four mountains: Blanca Peak in Colorado, Mount Taylor in New Mexico, the San Francisco Peaks in Arizona and Hesperus Peak in Colorado. The San Francisco Peaks are the sacred mountains to the west of the Navajo homeland.

The Sacred Land Film Project points out that Navajos collect herbs from the slopes of the peaks and bury the umbilical cords of their children there.

A website dedicated to Navajo religion explains how Navajo beliefs differ from those held by Christians. “In contrast to the Judeo Christian religions which tend to celebrate people and events, and thus can be practiced anywhere, the Navajo religion is founded on relationships to specific places. The Navajo religion is defined by and cannot be separated from its relationship to specific geographical places. These sites are sacred because of special religious events which have occurred in that particular site.”

Ernie Zah, spokesman for Navajo Nation President Ben Shelly, said the decision February 9 was “a disappointment. Although the San Francisco Peaks are not within our reservation, they are within our traditional boundaries, within our realm of dwelling, and we make offerings on the Peaks, we have prayers and songs that incorporate not only the San Francisco Peaks but all elements of life, and this court decision to potentially allow the use of reclaimed water to generate snow negates our inherited traditional foundations.”

Lloyd Thompson, a Navajo medicine man, explained to the Navajo Times in 2002 that religious understanding isn’t extended to Native Americans. “If we (Navajo people) took sewer water and put it on Mount Sinai, we’d be put in jail, fined, and maybe even attacked,” he said. Mount Sinai is the site where Moses is said to have received the Ten Commandments from God. He also told the Navajo Times that the sewer water that would be used isn’t just contaminated with human waste but also with body parts and blood from hospitals and mortuaries.

Native American sacred sites aren’t like churches, mosques or synagogues where people can worship without interference because those buildings are owned privately. Many sacred sites are on federal land. A 2005 High Country News article discusses this aspect and asks “Can federal lands still be sacred?”

In the article Joe Shirley Jr., then-president of the Navajo Nation, said: “To Native Americans, desecrating the San Francisco Peaks with wastewater is like flushing the Koran down the toilet.”

The Sacred Land Film Project also discusses the sacredness of the San Francisco Peaks to the Hopi people, who believe the peaks are home to Kachina spirits for half the year. The Kachinas live among the clouds around the summit and are said to bring rain when properly honored.

The move to bring wastewater to the peaks will negatively affect the Hopi beliefs. A Hopi chairman is quoted at Sacredland.org as saying, “If the ski resort remains or is expanded, our people will not accept the view that this is the sacred home of the Kachinas. The basis of our existence will become a mere fairy tale.”

A story posted on KNAU.org mentions a former Northern Arizona University professor who wrote a song called “Sacred Mountain Lament.” It goes, in part, like this:

“Home of the Kachinas,
boundary to a world,
rare with precious beauty,
and sacred to us all.”

Jeneda Benally, who is seen in the video below outside the courthouse on January 9, told PNN-TV that “Reclaimed wastewater is an affront to indigenous people. It’s an affront to our environment and it will not only contaminate the spiritual integrity of the holy San Francisco Peaks, but it will also contaminate our future generation’s health.” In the video, she leads the crowd in a chant: “No yellow snow!”

Click here to view the embedded video.

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Justice Department Monitoring Dawson Case

FRESNO, Calif. – At the last two preliminary hearings for Patty Dawson’s alleged attacker, Jennifer Fraser, there was a strong Native American presence outside the Fresno Superior Courthouse. On January 23 and again on February 6, supporters of Dawson surrounded a drum group singing traditional songs. Several people held signs demanding “Justice for Patty Dawson” and dozens of people shook hands with Dawson as she arrived with her family.

The drum groups were there to remind Fresno District Attorney Elizabeth Egan that the Native community is getting frustrated as they await prosecution of Fraser and two other assailants who allegedly chased, spat on and brutally attacked Dawson last summer, leaving her unconscious on a city street. Fraser was arrested in September and posted bond.

Fraser is charged with felonious assault, defined under California law as “an attack on another individual in which the attacker uses a dangerous weapon and seeks to cause serious harm but stops short of an attempt to kill the victim.”

Fraser had requested a plea bargain, but the Dawson family insists they want the case fully prosecuted, and the charges against her elevated to a federal hate crime. Fresno District Attorney Elizabeth Egan has said she was “unaware” of any problems in this case, though dozens of Native people have packed the courtroom on three occasions.

Carol Russo, a conciliation specialist with the U.S. Justice Department is now monitoring the case and recently met with Egan to address concerns of the Dawson family and other Fresno residents, who say there is racism and discrimination evident in the way the case is being handled.

The next preliminary hearing is scheduled for March 5, and Russo said she will attempt to set up a formal meeting with Egan on March 7 for community members to discuss Dawson’s case and similar complaints from communities of color in Fresno and Clovis.

At the last hearing, Dawson supporters who were waiting to pass through metal detectors noticed Fraser, 27, standing in the same line. Suddenly aware that people recognized her, Fraser approached a Fresno Sheriff’s officer, whispering and pointing to the line. Moments later, three officers escorted Fraser to Courtroom 31, where Judge Brant Bramer was presiding over her case.

Fraser was isolated in a corner with deputies as Dawson, her family, and the dozens of peaceful supporters filled the courtroom. Several people loudly asked the Fresno County Sheriffs “Why are you protecting a KKK member?” and, “Fraser is the violent one, so why is she getting protection?”

Dawson, an Apache and Navajo nurse, remained calm and watched the events of the day unfold, but later said she was disappointed that the prosecutors and police seemed to be giving protection to her attacker.

Dawson says many things are unusual in the prosecution of this case, including the failure of the police to fully investigate the crime or to include Dawson’s full statement in the police reports. Though she says she has talked to detectives at least three times since the attack, Dawson has been unable to obtain police reports that include her statements. Twice now, she has visited the Fresno Superior Court Clerk’s offices to obtain copies of her statements, but was told no such documents could be found. When she asked Fresno police for copies of her statements to police, she was told they could not share them with her.

“I’m worried that they did not include all the things that led up to the attack,” says Dawson. “When I spoke to police, they kept asking me what I did to provoke the attack and implied it was road rage. Where in the police reports does it show that they bumped my car, chased me through city streets trying to run me off the road while yelling and spitting at me? I was terrified by the time they caught up with me and attacked me. I want to know why they did this to me.”

She also wonders why it took police more than three months to arrest Fraser, though they had witnesses who chased her car and reported her license plate number the day of the attack. Nor have the other two men in the car with Fraser been arrested.

DA Can’t See Hate Crime

The Dawson family, with the assistance of an attorney, arranged a brief meeting in mid-January with the Fresno District Attorney’s supervisor handling the case, Blake Gunderson, to share their concerns that a full investigation has not been done.

Dawson’s parents drove up from Los Angeles for this meeting, and Patty brought her husband, local organizer Gloria Hernandez, and an advocate familiar with the legal system. But once inside Gunderson’s office, he said there was not enough room for everyone and that only four people could stay. Dawson’s husband, mother, and two others had to leave. DOJ officials were concerned when they heard this, because there’s a conference room nearby and Gunderson could easily have held the meeting there, allowing the family to be present.

In the meeting, Gunderson allegedly told Dawson that he “didn’t see a hate crime here.” He told her that since she couldn’t remember the exact words her assailants were yelling when they chased her and spat on her, it was hard for him to prove it was race-related. “He said that if I was able to write down exactly what they said, it might help my case. So what I’m hearing is that I’m supposed to remember every detail after being beaten unconscious, write it all down for them, then do my own investigation to get evidence of a hate crime,” said Dawson, in tears. “I just want them to do their jobs. No matter how much I repeat myself about what happened that day, I’m not being heard. I’ve talked to detectives three times now, and I even saw my other attacker in court with Jennifer Fraser. I remember him from that day. They are still walking around free after tearing my life apart.”

The case has now attracted the attention and support of several chapters of the American Indian Movement that sent representatives to the last two hearings in Fresno. Tony Gonzales, AIM-West director, says, “We need to stress the federal obligation to the safety of American Indians. We now know of five cases like Patty’s in the West where our people have been attacked. AIM-WEST will be making inquiries to initiate a national hot line for people to call in hate crime attacks of this nature.”

He says AIM and other supporters plan to be at the next scheduled hearing on March 5 hearing in Fresno.

Meanwhile, local support is growing through online petitions and letters of support directed to the District Attorney’s Office.

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Neighbors in hoods

FRESNO – The day before the January 23 court hearing on her case, Patty Dawson prepared traditional Navajo naneskaadi (tortillas) over an open fire and served a potluck meal for friends who had traveled hundreds of miles to attend her hearing.

The simple trailer home she shares with partner, Delaine Bill, is nestled into remote forested foothills near Kings Canyon National Park on allotment land his family has owned for more than 100 years. There is no running water or electricity— their only source of power comes through a nearby pump-house where they can shower and cook. The family relies on a potbelly wood stove for heat in the winter.

Their ancestors are buried here, and the land holds strong spiritual and cultural ties for the family. They’ve raised their children, kept to themselves and lived a clean life without drugs or alcohol as members of the Native “wellbriety” movement. “Mono people have always lived here, long before settlers started moving in,” says Bill, pointing to hundreds of mortar holes etched into granite rocks alongside a creek on their property that anthropologists say are more than 500 years old.

But the beauty of the land can’t hide the insidious threat at their back door: numerous white supremacists have moved into the foothills, and some of them are running drug operations near national park lands.

While exact numbers are hard to come by, it is well known that the Ku Klux Klan and other groups have had an active presence in the Fresno region since the 1960s, and California now has more than 68 active hate groups, according to the Southern Poverty Law Center, which estimates that at least a dozen hate groups are active in the Fresno area. That includes the KKK, Aryan Nations, California Skin Heads, Holy Nation of Odin, Aryan Terror Brigade, Bay Area National Anarchists, Blood and Honour America Division, the Creativity Alliance and Vinland Folk Resistance.

An Everyday Reminder

For Dawson, who says she was chased, spat on and brutally beaten by Jennifer Devette Fraser and two accomplices last June, there are constant reminders of people who hate Indians.

On their drive to work and school each day, Dawson and her family pass through Squaw Valley, a town that refuses to change its name despite the fact that it is offensive to local Natives and many others.

Dawson says one of her neighbors—who brands his cattle with swastikas—drives by her home most days in a truck adorned with a swastika. It is not uncommon to see men at the courthouse and other public places with shaved heads and swastika tattoos covering their faces, arms and necks.

Due to increasing gang problems, in December 2010, the city of Clovis approved new policies designed to crack down on white supremacist gangs trying to stake out certain parks in Fresno as new territory, said Clovis Police Captain Vince Leonardo. Police now have more power to prevent gang members from loitering in public places and intimidating passersby.

Three days after Dawson’s attack The Fresno Bee reported that three juveniles had been arrested on felony vandalism and hate-crime charges after going on a “graffiti rampage” during which they tagged about 20 homes, cars and fences with swastikas and white-supremacy slogans.

On Halloween night last year, four months after Dawson was beaten, a local Native teen, Jason Cerritos, was buying snacks at the Arco station where Dawson says she was attacked. From the back of the store, he says he saw five or six men in white hoods and gowns talking to a black man standing at the cash register. “At first I thought maybe they were dressed up for Halloween, but then I heard them harassing this guy,” he told Indian Country Today Media Network. “They were saying ‘Don’t worry, we’re not prejudiced or anything. In fact, we got some black people in our family—they’re still hanging out back in the trees.’”

They laughed as the man fled, and Cerritos says the clerk told him later that it was not the first time the men had come in dressed in hoods.

Gloria Hernandez, a local activist who is organizing support meetings for Dawson, said, “There was a lot of media attention since the graffiti was in a neighborhood where lots of police and correctional officers live, but there was absolutely no coverage when an Indian woman was beaten unconscious.”

Going to Court

Fraser has been charged with felonious assault; prosecutors say they do not have evidence to prove that the attack was racially motivated, and therefore, a hate crime. Dawson believes her attackers saw the dream catcher and beads hanging on her rear view mirror and singled her out.

Under federal law, the definition of a hate crime is “a crime in which the defendant intentionally selects a victim…because of the actual or perceived race, color, religion, national origin, ethnicity, gender, disability or sexual orientation of any person against a person or property motivated by an offender’s bias against a race, religion, disability, ethnic origin or sexual orientation.”

Dawson has not received any medical treatment for injuries she suffered—including a concussion, broken bones in her face and nose, and symptoms of PTSD—because she has no insurance, no money and the nearest clinic that will treat her is in Sacramento, a three-hour drive away. She says she mainly relies on her family’s ceremonies and prayers for healing while awaiting prosecution of her attackers. “That’s what keeps me and my family going – spirituality, sweat lodge and the drum.”

At the sacred fire built the morning of the potluck, John Dawson prayed and thanked dozens of guests for coming to support his daughter. Singers from several tribes sat down to a traditional drum sprinkled with a tobacco blessings, and sang Mono, Apache, and Dine’ songs as guests arrived for food and fellowship.

As the conversation turned to the next day’s preliminary hearing for Fraser’s trial, supporters expressed frustration that Fresno and Clovis police have not more aggressively investigated and prosecuted the other two people that Dawson saw with Fraser the day of the attack.

Since the June 14, 2011 assault, three preliminary hearings have been postponed at the public defender’s request, first because Fraser suddenly claimed she was part Native American. The public defender told Judge Bramer that Fraser should only be charged with felonious assault and not a hate crime since she was claiming to be part Native American.  However, by the next hearing, Fraser did not produce any evidence of Native heritage.

At a late October hearing, Fraser made an appearance and asked for a continuance because she was going to have a baby.  Then on February 6, the public defender told the judge he had just completed a big case and needed time “to reacquaint himself with the details of the Fraser case.”  The next hearing is scheduled for March 5.

Dawson says what happened to her was never accurately recorded in the police report that prosecutors are relying on, and she has not been able to find any supplemental police reports that contain her victim’s statement that attempts to explain the attackers’ intentions. “I was unconscious when police came to the emergency room, and I suffered a concussion from the beating, so I couldn’t remember all the details. Things are coming back to me more as time passes, and I’m upset that the police report they are relying on doesn’t have my side of the story,” she said.

“I gave the police statements three times now explaining how those three people hit my bumper, chased me for more than a mile, tried to run me off the road, screamed at me, spit at me, and finally hit me through an open window when I had to stop for a traffic light. Why? I think it’s because I’m a brown woman. I didn’t do anything to them to provoke this.”

Leonard Pine Flower, a father of six who lives in Fresno, says he is compelled to stand in support of Dawson as a Native man who wants to ensure their women and children are safe. “We can’t let them get away with beating our women,” he said. “We worry that our children will be next. We plan to be visible in numbers at every court hearing to make sure the Fresno District Attorney does not ignore this hate crime.”

For Native families who have been dealing with racism directed toward their children and elders alike, Patty represents their mothers, daughters, sisters, wives and grandmothers.

“I never thought something like this would happen to me,” says Dawson. “But it did, and now I have to speak up so that this doesn’t happen to other women. I just want the DA and the justice system to do their job and prosecute this as the hate crime that it is.”

According to the California Attorney General’s Office, no hate crimes against Native Americans were reported in 2011. Part of the problem, says Olin Jones, director of Native American Affairs in the AG’s Office, is that Indian people assume they will not get justice in the judicial system, so they don’t report them.

Another factor is that many police departments – like Clovis and Fresno – have never had any cultural sensitivity training and may lack awareness of how race plays into assaults against people of color.

Related Article: Will There Be Justice in a ‘Sundown Town’?

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Ninth Circuit Allows Recycled Sewage on Sacred San Francisco Peaks

A federal appeals court has given an Arizona ski resort operating on federal land permission to use recycled sewage to make artificial snow on Humphrey’s Peak—the highest and the most sacred of the San Francisco Peaks to more than a dozen Indian nations.

The Ninth Circuit Court of Appeals ruling on Thursday, February 9, upheld a district court decision dismissing a lawsuit filed by the Save the Peaks Coalition in 2009 against the U.S. Forest Service (USFS). In 2005, the forest service approved an application from the Arizona Snow Bowl Resort to use treated sewage on the sacred site. The Save the Peaks lawsuit was the second challenge to the USFS approval. The Navajo Nation was among a group of Indigenous nations to file the first lawsuit against the desecration of the mountain in 2005.

Erny Zah, spokesman for Navajo Nation President Ben Shelly, said the Ninth Circuit decision was “a disappointment. Although the San Francisco Peaks are not within our reservation, they are within our traditional boundaries, within our realm of dwelling, and we make offerings on the Peaks, we have prayers and songs that incorporate not only the San Francisco Peaks but all of elements of life, and this court decision to potentially allow the use of reclaimed water to generate snow negates our inherited traditional foundations.”

The Nation will continue to explore “other avenues we might go down to see if there are other actions we can turn to make sure our Peaks are kept sacred,” Ernyzah said.

The first challenge to the USFS’s approval to use wastewater on the sacred mountain was filed by individuals of the Navajo Nation, the Hopi Tribe, the Havasupai Tribe, the Hualapai Tribe, the Yavapai-Apache Nation and the White Mountain Apache Nation. They claimed the Snowbowl Resort’s plan violated their religious rights and that the USFS has neglected to study the possible health effects from ingesting the recycled sewage. The case wended its way through various courts with some decisions upholding their claims and others denying them, all the way to the U.S. Supreme Court, which denied the plaintiffs petition for review in 2009. The Save the Peaks Coalition filed its lawsuit following the high court’s refusal to review the case.

In a statement that was both unusually harsh and petulant, Ninth Circuit Judge M. Smith wrote in the opening paragraph of his decision, “This case represents a gross abuse of the judicial process. Just when Defendants-Appellees United States Forest Service and Joseph P. Stringer (USFS), and Intervenor-Defendant Arizona Snowbowl Resort Limited Partnership (ASRLP) had successfully defended an agency decision to allow snowmaking at a ski resort on federal land all the way to the United States Supreme Court, ‘new’ plaintiffs appeared.” The Ninth Circuit’s unanimous three-judge panel said that the Save the Peak lawsuit rehashed the first lawsuit with the same attorney—Howard Shanker—and some of the same plaintiffs. It also reversed a previous panel’s ruling that the USFS approval violated the National Environmental Protection Act (NEPA).

Shanker had equally strong words in disagreeing with the Ninth Circuit’s ruling.

“I think the opinion is wrong on the merits and the panel’s commentary reflects a gross misunderstanding of the nature of the case and the parties. There was no abuse of the judicial process,” Shanker said by e-mail, adding that he had not yet discussed the possibility of appeal with his clients.

“I also believe that the panel’s pro-defendant bias was evident at the oral argument,” he continued. “With regard to the bigger picture, there is an evident flaw in our system of justice when, inter alia, one panel can rule unanimously that the NEPA process was inadequate as a matter of law, while the instant panel rules unanimously that the same NEPA process was adequate as a matter of law—based on the exact same facts and law. If there is any gross abuse of the judicial process, it is reflected in the inconsistency of the panel decisions.”

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February 9, 2012

Growth of Northwest Tribes Outpaces General Population

Membership in Northwest tribes has grown faster than the general population, reports Northwest News Network. This growth has strained some tribes and strengthened others.

The natural increase of the population is one percent a year. Tribes in the Northwest have grown by two or three times as much over the past decade.

The Tulalip Tribe has seen a 22 percent growth rate over the past decade. Tribal member and Washington state representative John McCoy is proud of the growth. He attributes the increase to better health care, high birth rates and economic development on the reservation.

“So we have our peoples coming back from other states,” he told Northwest News Network. “They’re coming home because there is an economy.”

On the other hand, some tribes that have seen financial success have cut down on new enrollments. The Grand Ronde Tribe in Oregon voted recently to continue with strict enrollment standards. This decision has negatively affected a number of would-be tribal members.

A YouTube video posted in October 2011 (see below) shows an upset Dee Edwards discussing how her grandchildren are no longer eligible to be tribal members since the stricter enrollment standards took effect.

“None of the children born in our family after 1999 can be enrolled,” she says. The enrollment standards have divided her family because grandchildren of her older siblings are enrolled members. “It’s hard to not be envious of them with their security with that magic number and I want that for my grandchildren. It’s their birthright.”

At the far other end of the spectrum are tribes that want to relax enrollment standards because enrollment is stagnant. Ricky Gabriel, a councilmember for the Confederated Tribes of the Colville Reservation, supports the relaxed standards.

“I’ve had a lot of very positive (reactions),” he told Northwest News Network. “The elders are extremely happy about this. They’re pushing hard. They’re seeing their grandchildren not be able to be enrolled.”

Listen to or read the full story at Boisestatepublicradio.org.

Dee Edwards discusses how stricter enrollment standards of the Grand Ronde Tribe have divided her family:

Click here to view the embedded video.

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