Eastern Band of Cherokee Battle Runway Expansion
By Shelley Bluejay Pierce
March 27, 2009
(nativetimes.com)
FRANKLIN, North Carolina- An ongoing conflict over the proposed expansion of a local airport runway has the Eastern Band of Cherokee at odds with the Macon County Airport Authority over the Iotla Valley historic site. Located in the Northern part of Macon County, the area in question is said to hold hundreds of Native American burials and evidence of human activities thought to be from around 2 A.D.
The land surrounding the airport once held the Cherokee Middle Town of Iotla, and is now known to be a significant historical site holding immense cultural and historical importance. Preliminary archaeological reports show that evidence of human activity remains intact beneath the surface including structural layouts and evidential remains.
The Eastern Band previously submitted guidelines for treatment of human remains and funerary objects uncovered at the site. Principal Chief, Michell Hicks, announced recently that the tribe had rejected a proposed Memorandum of Agreement (MOA) meant to coordinate the proposed 600 ft. runway expansion. The Cherokee’s rejection was based on the MOA stating that recovery of artifacts and burials would be conducted on only 25 percent of area.
Tribal Historic Preservation Officer, Russ Townsend, has stated earlier that the tribe recommends 100 percent artifact removal or abandoning the runway expansion entirely. When human remains are found during excavations, the Eastern Band prefers they be covered back in the ground and left alone.
Preliminary excavations at Iotla Valley have revealed structures and artifacts that would reveal much into the original communities’ activities. Opponents to the expansion have protested stating that as the airport runway project moves to completion, hundreds of graves would be permanently paved over and become a jet runway. Many have publicly decried this as an insult to human remains and burial grounds.
In an interview with Native American Times, Chief Hicks explained the Tribes’ firm stance on the issues saying, “I’ve been in office almost 6 years now and this is one of the first things I had to deal with. The requirements that we have set out there are obviously not satisfactory to the County and that’s their problem. We feel we are definitely right on this issue because there are several hundred graves on this site and it was a major village.”
Since 2000, the debates have continued with entrenched factions taking firm stances on how the Iotla Valley project should move forward, if allowed at all. Reasons for the expansion have appeared to change from the initial need for increasing safety at the airport, to being an aid for industrial business expansion and finally as a commercial economic boost to local businesses.
Chief Hicks told Native Times that he has no reason to doubt that economic impacts are included in the expansion plans due to the airport revenues impacting the Macon County economy. Hicks insisted however that the Tribe would stand firm on protecting their cultural heritage and the gravesites while also being mindful of the local economic needs in the region.
The State’s standard for recovering only 25 percent of the artifacts and burials has left many at odds with how to proceed at all. Chief Hicks told Native Times that, “I will never support moving a grave. When an individual is at their final resting spot, that is the way it was meant to be. The 25 percent rule is a level that is ‘acceptable’ by the State’s archaeologist.”
Chief Hicks explained that regardless of what the price tag may be for those funding the expansion project, complete studies on environmental impacts as well as archaeological reclamation efforts must be completed. The treatment of the Iotla site must consider the enormous cultural significance and treatment of burial grounds.
“We are going to do what we need to do to ensure that the right things are done for the right reasons. There are some steps in the runway project proposal required by the Federal guidelines that the County hasn’t even achieved yet,” replied Hicks.
Local residents whose peaceful community would be directly impacted by airport expansion commented in earlier press that they believe the project is geared at benefiting a few large corporations in the region as well as a minority of wealthy individuals who desire a larger airport close by. The airport would reap profits from increased fuel sales with more airliners landing at the airport if the expansion project moves forward.
Costs for the 25 percent archaeological recovery is estimated at $535,000 that would be paid for by funding from the State Department of Transportation’s Aviation Division. Dr. Michael Trinkley who performed the preliminary archaeological survey of the site in 2000 stated in previous reports and 100 percent recovery of artifacts may cost as much as $2 million.
Dr. Trinkley had also stated previously that potential industrial development was not a sufficient enough reason to destroy a historical and educational site of this magnitude adding that the handling of such a place is also an issue of human dignity.
The runway extension would require scrapping off topsoils and adding large amounts of compacted fill that would raise and level the runway. Archaeologists are concerned that this process would bring irreversible damage to human remains and artifacts.
As discussions continue between all sides in this issue, Chief Hicks repeated his bottom line message, telling Native American Times, “The Eastern Cherokee will stand firm on protecting their cultural heritage and the gravesites.”
Saturday, April 4, 2009
Friday, March 27, 2009
Karuk Tribe battle against “Recreational Genocide”
Karuk Tribe battle against “Recreational Genocide”
March 14, 2009
CALIFORNIA- Over the past many months, new threats to the Klamath River salmon populations have prompted decisive action by the Karuk Tribe in California. Leaf Hillman, Vice-Chairman for the Tribe, told Native American Times in an interview this week that the recent attacks upon their ancestral fishing grounds are, “Nothing more than Recreational Genocide.”
Dams, drought, developmental expansion and environmental contaminations have plagued the local rivers and experts have said that California may be faced with the worst fisheries collapse in history.
In 2008, the Karuk Tribe, California Trout, and Friends of the North Fork formally petitioned California Fish and Game to restrict suction dredge mining. This controversial gold mining technique has brought strong criticism from local groups who demand that state agencies limit the recreational mining technique.
The Karuk, aided by support from the Tsi-Akim Maidu Tribe, the Sierra Fund, various sport-fishing groups, and several other conservation organizations are fighting to protect the endangered fish populations. Despite strong opposition by all of these groups, the agency decided not to act on the petition, allowing the recreational mining to continue.
As a result of the Karuk Tribe filing a lawsuit in 2006, the Fish and Game department is under a court order to re-write mining permit rules statewide. Due to extreme budget constraints in California, however, the agency has yet to act on the new mining rule mandate.
Recently, a recreational gold mining club, referring to themselves as, “The New 49ers,” legally challenged the Karuk Tribe’s right to fish at their ancestral fishing area, Ishi Pishi Falls. The hobbyist miners contend that this violation of the California state constitution, allows the Tribe to kill far more salmon than gold mining and other activities combined and that the commission has illegally granted fishing privileges to a specific group of people, specifically, the Karuks.
Dr. Craig Tucker, spokesman for the Karuk, told Native American Times, “Depending on how far the mining groups want to challenge the ancestral fishing rights, the tribe may seek federal fishing rights as a remedy. In the meantime, we are asking the Department of Fish and Game Director, Don Koch, to immediately implement emergency restrictions on where and when suction dredging can take place. This same authority is used to restrict recreational and commercial fishing when the fish runs are low.”
The groups banding together to protect the fish species in the Klamath River are battling against a mining process called ‘suction dredging.’ These dredges, powered by gas or diesel engines, use powerful vacuum hoses to pull the gravel and sediment from the bottom of riverbeds. This sediment material passes through a sluice box and allows the heavier gold particles to settle into a series of riffles. After the gold is removed, the balance of the dredged material is often dumped back into the river.
This dredging technique is known to redistribute toxic mercury into the environment. As stated in earlier press reports, Izzy Martin, Director of the Sierra Fund, explained, “There is a lot of mercury settled on the bottom of these rivers as the result of gold mining operations in the 1800’s. Dredging reintroduces mercury to the stream creating a toxic hazard for fish and people.”
Mercury contamination has become a global concern as it applies to fish species in that testing has revealed increasingly high levels of mercury in fish populations that may be harmful when consumed. Exposure to mercury can lead to mental retardation, birth defects and neurological damage.
Suction dredging has come increasingly under attack as declining numbers of fish species such as steelhead, Coho salmon, green sturgeon, and lamprey are reported. Damage to the spawning grounds for the fish and the environmental impacts to critical river habitats are drawing the varied groups, including the Karuk Tribe, to take strong action to stop recreational mining.
“Dredging disturbs spawning gravels and kills salmon eggs and immature lamprey that reside in the gravel for up to seven years before maturing. In a system like the Klamath where salmon can be stressed due to poor water quality, having a dredge running in the middle of the stream affects the fishes ability to reach their spawning grounds,” explained Toz Soto, lead fisheries biologist for the Karuk Tribe, in previous press reports.
California Fish and Game manages suction dredge permits and opponents to this type of mining state that the CFG sustains a significant financial loss since the mining fees fail to cover expenses. Figures given by these groups explain that this amounts to spending $1.25 million per year to subsidize the destruction of California fisheries by gold mining hobbyists.
Many of the recreational miners come into California from other states because the mining laws are less restrictive there.
The Karuk Tribe, indigenous to the Klamath River region, states that the threat to them is greater than ever. Vice-Chairman Hillman told Native American Times, “The first gold rush killed more than half our people in 10 years. This modern gold rush continues to kill our fish and our culture.”
Hillman added, “The salmon populations have been effected in so many ways from dams on the rivers to environmental damage and mining. As it is now, we cannot harvest enough fish for our ceremonies or to meet our families’ food needs. The recreational gold miners are just a repeat of what began over 100 years ago.”
Though the Karuk Tribe does harvest salmon for food and ceremonial use only, the Tribe rarely harvests more than 200 fish. Since the population of the Tribe is approximately 4,200 members, the amount of fish taken from Ishi Pishi Falls doesn’t begin to meet the needs of their members. With recent drought warnings across California being issued, the Karuk fear that the salmon numbers will be far less given the stresses all ready upon the fish.
In response to the newest attacks from the recreational gold miners, The New 49-ers, Leaf Hillman stated, “Our fishing grounds have been used by the Karuk long before this land was called ‘America.’ We still use traditional dip nets to fish for the migrating salmon and our way of catching them allows us to release the more endangered species back into the river so that their populations can increase.”
Vice Chairman Hillman concluded by telling Native American Times, “We will not be removed from our traditional fishing grounds in favor of these miners. Harvesting and consuming salmon is a fundamental part of our Karuk culture. The recreational miners now threaten more than the survival of fish, they threaten the culture of the Karuk.”
March 14, 2009
CALIFORNIA- Over the past many months, new threats to the Klamath River salmon populations have prompted decisive action by the Karuk Tribe in California. Leaf Hillman, Vice-Chairman for the Tribe, told Native American Times in an interview this week that the recent attacks upon their ancestral fishing grounds are, “Nothing more than Recreational Genocide.”
Dams, drought, developmental expansion and environmental contaminations have plagued the local rivers and experts have said that California may be faced with the worst fisheries collapse in history.
In 2008, the Karuk Tribe, California Trout, and Friends of the North Fork formally petitioned California Fish and Game to restrict suction dredge mining. This controversial gold mining technique has brought strong criticism from local groups who demand that state agencies limit the recreational mining technique.
The Karuk, aided by support from the Tsi-Akim Maidu Tribe, the Sierra Fund, various sport-fishing groups, and several other conservation organizations are fighting to protect the endangered fish populations. Despite strong opposition by all of these groups, the agency decided not to act on the petition, allowing the recreational mining to continue.
As a result of the Karuk Tribe filing a lawsuit in 2006, the Fish and Game department is under a court order to re-write mining permit rules statewide. Due to extreme budget constraints in California, however, the agency has yet to act on the new mining rule mandate.
Recently, a recreational gold mining club, referring to themselves as, “The New 49ers,” legally challenged the Karuk Tribe’s right to fish at their ancestral fishing area, Ishi Pishi Falls. The hobbyist miners contend that this violation of the California state constitution, allows the Tribe to kill far more salmon than gold mining and other activities combined and that the commission has illegally granted fishing privileges to a specific group of people, specifically, the Karuks.
Dr. Craig Tucker, spokesman for the Karuk, told Native American Times, “Depending on how far the mining groups want to challenge the ancestral fishing rights, the tribe may seek federal fishing rights as a remedy. In the meantime, we are asking the Department of Fish and Game Director, Don Koch, to immediately implement emergency restrictions on where and when suction dredging can take place. This same authority is used to restrict recreational and commercial fishing when the fish runs are low.”
The groups banding together to protect the fish species in the Klamath River are battling against a mining process called ‘suction dredging.’ These dredges, powered by gas or diesel engines, use powerful vacuum hoses to pull the gravel and sediment from the bottom of riverbeds. This sediment material passes through a sluice box and allows the heavier gold particles to settle into a series of riffles. After the gold is removed, the balance of the dredged material is often dumped back into the river.
This dredging technique is known to redistribute toxic mercury into the environment. As stated in earlier press reports, Izzy Martin, Director of the Sierra Fund, explained, “There is a lot of mercury settled on the bottom of these rivers as the result of gold mining operations in the 1800’s. Dredging reintroduces mercury to the stream creating a toxic hazard for fish and people.”
Mercury contamination has become a global concern as it applies to fish species in that testing has revealed increasingly high levels of mercury in fish populations that may be harmful when consumed. Exposure to mercury can lead to mental retardation, birth defects and neurological damage.
Suction dredging has come increasingly under attack as declining numbers of fish species such as steelhead, Coho salmon, green sturgeon, and lamprey are reported. Damage to the spawning grounds for the fish and the environmental impacts to critical river habitats are drawing the varied groups, including the Karuk Tribe, to take strong action to stop recreational mining.
“Dredging disturbs spawning gravels and kills salmon eggs and immature lamprey that reside in the gravel for up to seven years before maturing. In a system like the Klamath where salmon can be stressed due to poor water quality, having a dredge running in the middle of the stream affects the fishes ability to reach their spawning grounds,” explained Toz Soto, lead fisheries biologist for the Karuk Tribe, in previous press reports.
California Fish and Game manages suction dredge permits and opponents to this type of mining state that the CFG sustains a significant financial loss since the mining fees fail to cover expenses. Figures given by these groups explain that this amounts to spending $1.25 million per year to subsidize the destruction of California fisheries by gold mining hobbyists.
Many of the recreational miners come into California from other states because the mining laws are less restrictive there.
The Karuk Tribe, indigenous to the Klamath River region, states that the threat to them is greater than ever. Vice-Chairman Hillman told Native American Times, “The first gold rush killed more than half our people in 10 years. This modern gold rush continues to kill our fish and our culture.”
Hillman added, “The salmon populations have been effected in so many ways from dams on the rivers to environmental damage and mining. As it is now, we cannot harvest enough fish for our ceremonies or to meet our families’ food needs. The recreational gold miners are just a repeat of what began over 100 years ago.”
Though the Karuk Tribe does harvest salmon for food and ceremonial use only, the Tribe rarely harvests more than 200 fish. Since the population of the Tribe is approximately 4,200 members, the amount of fish taken from Ishi Pishi Falls doesn’t begin to meet the needs of their members. With recent drought warnings across California being issued, the Karuk fear that the salmon numbers will be far less given the stresses all ready upon the fish.
In response to the newest attacks from the recreational gold miners, The New 49-ers, Leaf Hillman stated, “Our fishing grounds have been used by the Karuk long before this land was called ‘America.’ We still use traditional dip nets to fish for the migrating salmon and our way of catching them allows us to release the more endangered species back into the river so that their populations can increase.”
Vice Chairman Hillman concluded by telling Native American Times, “We will not be removed from our traditional fishing grounds in favor of these miners. Harvesting and consuming salmon is a fundamental part of our Karuk culture. The recreational miners now threaten more than the survival of fish, they threaten the culture of the Karuk.”
Saturday, March 14, 2009
Indian Country suicides reach epidemic level
Indian Country suicides reach epidemic level
March 2009
Written by Shelley Bluejay Pierce (originally appeared in "Native American Times")
WASHINGTON – The Senate Indian Affairs Committee convened on Wednesday for a hearing that specifically addressed the crisis levels of suicides in Indian country. The hearing, called by Chairman Byron Dorgan, (D-ND) brought experts and community leadership together to discuss this urgent and increasing epidemic.
WASHINGTON – The Senate Indian Affairs Committee convened on Wednesday for a hearing that specifically addressed the crisis levels of suicides in Indian country. The hearing, called by Chairman Byron Dorgan, (D-ND) brought experts and community leadership together to discuss this urgent and increasing epidemic.
Dana Jetty, a 16-year-old North Dakota high school student, testifies March 5 before the U.S. Senate Committee on Indian Affairs about the loss of her 14-year-old sister this past November to suicide. Jetty said she and her family seek troubled Indian youth and tell them, “help is out there for you.” Photo courtesy of Senate Indian AffairsThe hearing assessed previously launched initiatives and discussed both the minor progress made in some communities while clarifying critical needs for developing resources to address suicides in total across Indian country.
Dr. R. Dale Walker, director of the One Sky Center at Oregon Health and Sciences University, and citizen of the Cherokee Nation explained that reservation communities lack mental health services.
“We need a systemic vision and inspiring leadership in order to bring together a concerted, coordinated effort. An emphasis in policy and investment on comprehensive vision, coordinated programming, and monitored and enforced collaboration from the highest levels to the front line would be helpful. We all feel a profound ignorance in the face of so shocking an event as suicide,” Dr. Walker stated in his submitted testimony.
American Indians and Alaska Natives have the highest suicide rates in the United States revealing a shocking 70 percent higher rate of suicide than in the general population. Native youth ages 15-24 have suicide rates more than three times higher than the national average. Across the Great Plains, this rate is even higher.
Senator Jon Tester (D-MT) told Native American Times, “We need to get to the root of the problem, which is poverty and a lack of hope and opportunity in too many Indian communities. As a member of the Senate Indian Affairs Committee, I’m working hard to create jobs, and to improve education, health care and housing throughout Indian Country. This will restore hope and opportunity to Indian communities, and it will provide the tools these communities need to become self sufficient.”
Senator Tester has reason for concern when statistics reveal that Montana’s general population of 15-24 year olds have suicide rates that rank third highest in the country, behind Alaska and North Dakota. Addressing suicide is at the top of the list for many health organizations and Tribal representatives all across the Great Plains.
Robert Moore, elected Councilman of the Antelope Community, Rosebud Sioux Tribe of South Dakota spoke to the hearing participants as the representative for the Great Plains Tribal Chairman’s Association. He reminded the participants of the obligations held in the 1868 Treaty of Fort Laramie that requires the U.S. Government to provide health care to the Tribes.
“Over the past several years in the Rosebud Sioux Tribe alone, we have witnessed dozens of suicides and hundreds of documented suicide attempts. The situation became so bad that in 2007 our Tribal President declared a State of Emergency in order to draw attention and resources to the problem,” explained Moore.
Senator Byron Dorgan stated that the lack of funding and ignoring treaty obligations was another part of the problem when addressing Native suicide rates at epidemic proportions.
“We need to go back and read the treaties that signed the federal government up for its obligations. Right now, health care rationing takes place on every Indian reservation in America. That is shameful,” Senator Dorgan reminded the hearing participants
“Forty percent of Indian health care needs go unmet,” stated Dorgan.
Senate Majority Leader, Harry Reid, who lost his father to suicide, also attended the hearing. Reid explained from his personal experience that, ”It’s important to break the silence about suicide, too often a taboo subject, and to talk openly about it.”
Perhaps the most moving testimony at the hearing came from Dana Jetty, a 16-year-old high school student from Fort Totten, North Dakota. A member of the Spirit Lake Tribe, Dakota Nation, Jetty recounted the painful events surrounding her 14-year-old sister, Jami, who committed suicide in November.
Jetty told hearing members that her mother had been concerned about her sisters’ well-being, and “did everything right” by taking her sister to doctors and counselors. Following the evaluations, each professional had diagnosed Jami as a “typical teenager.” Then, in November, Jami took her own life.
Dealing with young people on Ihanktonwan Makoce, the Yankton Sioux Reservation is the daily responsibility for Oitancan Zephier, Athletic Director, Assistant Varsity Boys Basketball coach and Physical Education teacher for K-12 students at Marty Indian School in Marty, SD.
Zephier told Native American Times that funding addresses only part of the needs in Indian country as it applies to suicide rates among young people. “We do need more funding. However, we need more community involvement in the teaching of our children. The more involved our communities are in accepting and praising our youth for their accomplishments, the stronger they will be.”
“In the old days, we had buffalo hunts and battles to prove ourselves and earn recognition. These days we have basketball, football, and other avenues to do that. Yet, in my own community, the people, although they love basketball, don’t see the children as winners. Therefore, the children don’t see themselves as winners and don’t have a winning attitude. They don’t develop the self-confidence needed to compete and become strong individuals,” Zephier explained.
“Elders, parents, teachers, and leaders need to promote healthy lifestyles and extra curricular activities. The funding needs to include such things. The federal or state government will give us millions of dollars for a program targeting children with special needs. They won’t give money to prevent those children from becoming problems in society,” Zephier said.
Robert G. McSwain, Director, Indian Health Services, in written testimony provided for the suicide hearing explained that, “Traditional knowledge, along with the role of Elders and spiritual leaders, needs to be respected and validated for the important role they play in healing and wellness. Understanding and decreasing suicide in our communities will require the best holistically and culturally sensitive, collaborative efforts our communities and the agencies that serve them can bring together. We will strive to bridge concepts between American Indian and Alaska Native communities, government agencies, and non-profit organizations in order to effectively prevent suicide.”
Though many recommendations, successes and failures were discussed during the Senate Indian Affairs hearing on suicide, the clearest and most heart-felt plea for action came from Dana Jetty in testifying about her younger sister, Jami.
Jetty left the committee members with her own words to serve as guidance to the leadership by saying, “I ask that you support suicide prevention programs in our tribal communities and I ask that when you have your discussions on the issue of suicide, you remember my sister. She was 14-years-old. She was a beautiful, outgoing teenager with her whole life ahead of her. She was my sister and she is what suicide looks like in Indian Country.”
Saturday, January 31, 2009
Life or Death- the Battle for an Education in Attawapiskat
“Residents of Attawapiskat rally in support of a new school needed for their community”
(photo courtesy of http://www.attawapiskat-school.com/)
by Shelley Bluejay Pierce
January 29, 2009
Most parents across Canada and the USA do not have to battle a national political system to gain access to education for their children. Most human beings are not subjected to years of exposure to toxic chemicals with little to no recognition of this fact. This is not the case for the members of the Omushkego James Bay Cree in Attawapiskat.
The elementary school in Attawapiskat, built in the 1970s, was found to have a major environmental contamination issue. Leaking diesel fuel deposited an estimated 50,000 liters of toxic waste into the soils and over 20 years, the dangerous health hazard forced the school’s closure. Temporary units replaced the original school building but they were placed near the same nightmarish toxic dump.
Political debates ensued with all sides in conflict over how best to address this life-threatening situation at Attawapiskat. Have the health effects suffered by students and teachers truly been assessed? Have the residents of Attawapiskat gained environmental impact assistance for their entire community now dwelling atop a chemical-cocktail pool?
Hardly.
After the fuel spill, teachers and students began complaining of nausea, headaches, and other symptoms of chemical exposure. According to several studies done by the U.S. Agency for Toxic Substances Disease Registry, (ATSDR) as well as the Environmental Protection Agency, (EPA) fumes off-gassed by petroleum fuel products may include but are not limited to Benzene, Polychlorinated Biphenyls (PCBs), Xylene, and Styrene. PCBs may cause genetic mutations, cancers, birth defects, endocrine disruptions, still births, nervous disorders, and liver disease. PCBs are ranked as one of the most hazardous compounds (worst 10%) to ecosystems and human health as is Benzene.
Why then, has an entire community been left to bear the weight of this contamination? Where are the national agencies and leaders when we have an entire community being poisoned and the only response given is a turned head?
Leaders in Attawapiskat worked diligently with previous INAC leadership to develop a loan program for the new school and an agreement had been met with both sides bearing costs for the new school. However, with the change in political leadership, the loan agreement vanished. According to press reports, Minister Chuck Strahl cancelled plans to rebuild the school stating that funds simply weren’t available. Mr. Strahl said the school wasn’t “high on the ministry’s priority list as projects in other communities involved greater health and safety risks.”
Additional press reports from that time quote MP Charlie Angus (NDP-Timmins-James Bay) as saying that the former school at Attawapiskat is “one of the largest toxic sites in Ontario.”
This past month, school sessions at Attawapiskat were cancelled due to the extreme cold. The temporary buildings have leaking or inoperable windows and doors which cannot keep the rooms warm enough when the temperatures are 40 below zero outside. Parents in the community have been holding their children back from attending school, or are seeking education in other communities.
How difficult is this scenario if you consider alternative placement for your school-aged children? Most people cannot begin to fathom the remoteness of Attawapiskat.
Located several hundred airmiles out of Toronto, travel to Attawapiskat is limited to airflights using a gravel runway that was constructed in the 1970s. During the winter months, an ice road connects the community to other coastal towns on the James Bay coast. These winter roads are temporary and in warm months, travel and shipping of needed supplies come by boat. This location is not conducive to simply sending your child to a different school in a “better” neighborhood.
Is this “remoteness” a contributing factor for why the environmental clean up has taken so long? Or is it yet another worn-out excuse for why the building of a new school is so difficult in Attawapiskat? The children of Attawapiskat are the ones left to suffer the consequences of bureaucratic bickering and governing red tape.
The children and local leaders for Attawapiskat are not sitting back and waiting to be heard by the powers-that-be however. A truly phenominal movement is occurring there with other communities rallying support behind the students who are demanding a proper and safe education.
We may look at the requests from certain members of our communities and form the opinion that this particular group is only desiring “hand-outs and freebies.” Frequently, those asking for the assistance are lumped into a pitiful pool of wellfare-state-hopeless cases so that we may happily go upon our merry way knowing that we have assigned these people a category and now we are free to ignore the matter.
Simple solution, yes?
Hardly. The children of Attawapiskat are the very people who will shatter your preconceived notions about a group of people asking for the same rights given to every other human being in Canada. They have organized letter writing campaigns to the heads of state. Rallies and presentations abound and though key poliitcal leaders have been invited to these events, they have not attended. This is a community of hundreds of students, parents, teachers and school officials that are fighting for the basic right to education for future generations.
“EDUCATION IS A HUMAN RIGHT” was the title given to a recent conference held in Toronto. The focus was the ongoing failure of the Canadian federal government to provide adequate school resources for the children of the isolated community of Attawapiskat.
Complaining about Native people not taking responsibility for themselves is one publically bantered excuse for not assisting the indigenous people of Canada with funding. If we need but one shining star example of when this outdated rhetoric needs to be placed in the nearest waste can? We only need look to the residents of Attawapiskat.
With that thought in mind, the United States of America heralds one of the most exceptional days in our history and the inauguration of the first African American President is a reality. Barrack Obama credits his success to strong family support for a quality education. We hear a man who staunchly supports the rights of every human being to the same opportunities regardless of race, age or sex.
People around the world believed that this history-making event would never happen inside the USA. Change in mindsets across all political and social sectors has been ushered in with this new President. We cannot use the same excuses or ignore the rights and needs of our communities if we, as a united people of this world, believe in a better tomorrow.
If diamond mining companies can move heavy equipment into Attawapiskat to find diamonds? Then the Canadian government can move the needed equipment in to remove toxic chemicals out of Attawapiskat. There are no valid excuses left for why a school cannot be built for an amazing group of committed students who value their futures and simply desire an education.
American citizens rose up against an entire regime inside the Washington D.C. elite. Perhaps, the citizens of Canada need to unite as well, and make the changes necessary inside their own homelands to assure the well being of ALL Canadians.
Perhaps one necessary first step in sending that message to Canadian leadership is by standing beside a group of brave, committed young people in Attawapiskat. When you truly involve yourself in the movement these young people have created, only one now famous phrase comes to mind….
“YES, WE CAN!”
If it worked for Barrack Obama and the citizens of the USA? It can work for the children of Attawapiskat.
Links to the campaign to help Attawapiskat:
Sign the "First Nations Children of Attawapiskat Fight for a School" petition to Indian Affairs Minister Chuck Strahl at http://www.petitiononline.com/FNCA08/petition-sign.html
The elementary school in Attawapiskat, built in the 1970s, was found to have a major environmental contamination issue. Leaking diesel fuel deposited an estimated 50,000 liters of toxic waste into the soils and over 20 years, the dangerous health hazard forced the school’s closure. Temporary units replaced the original school building but they were placed near the same nightmarish toxic dump.
Political debates ensued with all sides in conflict over how best to address this life-threatening situation at Attawapiskat. Have the health effects suffered by students and teachers truly been assessed? Have the residents of Attawapiskat gained environmental impact assistance for their entire community now dwelling atop a chemical-cocktail pool?
Hardly.
After the fuel spill, teachers and students began complaining of nausea, headaches, and other symptoms of chemical exposure. According to several studies done by the U.S. Agency for Toxic Substances Disease Registry, (ATSDR) as well as the Environmental Protection Agency, (EPA) fumes off-gassed by petroleum fuel products may include but are not limited to Benzene, Polychlorinated Biphenyls (PCBs), Xylene, and Styrene. PCBs may cause genetic mutations, cancers, birth defects, endocrine disruptions, still births, nervous disorders, and liver disease. PCBs are ranked as one of the most hazardous compounds (worst 10%) to ecosystems and human health as is Benzene.
Why then, has an entire community been left to bear the weight of this contamination? Where are the national agencies and leaders when we have an entire community being poisoned and the only response given is a turned head?
Leaders in Attawapiskat worked diligently with previous INAC leadership to develop a loan program for the new school and an agreement had been met with both sides bearing costs for the new school. However, with the change in political leadership, the loan agreement vanished. According to press reports, Minister Chuck Strahl cancelled plans to rebuild the school stating that funds simply weren’t available. Mr. Strahl said the school wasn’t “high on the ministry’s priority list as projects in other communities involved greater health and safety risks.”
Additional press reports from that time quote MP Charlie Angus (NDP-Timmins-James Bay) as saying that the former school at Attawapiskat is “one of the largest toxic sites in Ontario.”
This past month, school sessions at Attawapiskat were cancelled due to the extreme cold. The temporary buildings have leaking or inoperable windows and doors which cannot keep the rooms warm enough when the temperatures are 40 below zero outside. Parents in the community have been holding their children back from attending school, or are seeking education in other communities.
How difficult is this scenario if you consider alternative placement for your school-aged children? Most people cannot begin to fathom the remoteness of Attawapiskat.
Located several hundred airmiles out of Toronto, travel to Attawapiskat is limited to airflights using a gravel runway that was constructed in the 1970s. During the winter months, an ice road connects the community to other coastal towns on the James Bay coast. These winter roads are temporary and in warm months, travel and shipping of needed supplies come by boat. This location is not conducive to simply sending your child to a different school in a “better” neighborhood.
Is this “remoteness” a contributing factor for why the environmental clean up has taken so long? Or is it yet another worn-out excuse for why the building of a new school is so difficult in Attawapiskat? The children of Attawapiskat are the ones left to suffer the consequences of bureaucratic bickering and governing red tape.
The children and local leaders for Attawapiskat are not sitting back and waiting to be heard by the powers-that-be however. A truly phenominal movement is occurring there with other communities rallying support behind the students who are demanding a proper and safe education.
We may look at the requests from certain members of our communities and form the opinion that this particular group is only desiring “hand-outs and freebies.” Frequently, those asking for the assistance are lumped into a pitiful pool of wellfare-state-hopeless cases so that we may happily go upon our merry way knowing that we have assigned these people a category and now we are free to ignore the matter.
Simple solution, yes?
Hardly. The children of Attawapiskat are the very people who will shatter your preconceived notions about a group of people asking for the same rights given to every other human being in Canada. They have organized letter writing campaigns to the heads of state. Rallies and presentations abound and though key poliitcal leaders have been invited to these events, they have not attended. This is a community of hundreds of students, parents, teachers and school officials that are fighting for the basic right to education for future generations.
“EDUCATION IS A HUMAN RIGHT” was the title given to a recent conference held in Toronto. The focus was the ongoing failure of the Canadian federal government to provide adequate school resources for the children of the isolated community of Attawapiskat.
Complaining about Native people not taking responsibility for themselves is one publically bantered excuse for not assisting the indigenous people of Canada with funding. If we need but one shining star example of when this outdated rhetoric needs to be placed in the nearest waste can? We only need look to the residents of Attawapiskat.
With that thought in mind, the United States of America heralds one of the most exceptional days in our history and the inauguration of the first African American President is a reality. Barrack Obama credits his success to strong family support for a quality education. We hear a man who staunchly supports the rights of every human being to the same opportunities regardless of race, age or sex.
People around the world believed that this history-making event would never happen inside the USA. Change in mindsets across all political and social sectors has been ushered in with this new President. We cannot use the same excuses or ignore the rights and needs of our communities if we, as a united people of this world, believe in a better tomorrow.
If diamond mining companies can move heavy equipment into Attawapiskat to find diamonds? Then the Canadian government can move the needed equipment in to remove toxic chemicals out of Attawapiskat. There are no valid excuses left for why a school cannot be built for an amazing group of committed students who value their futures and simply desire an education.
American citizens rose up against an entire regime inside the Washington D.C. elite. Perhaps, the citizens of Canada need to unite as well, and make the changes necessary inside their own homelands to assure the well being of ALL Canadians.
Perhaps one necessary first step in sending that message to Canadian leadership is by standing beside a group of brave, committed young people in Attawapiskat. When you truly involve yourself in the movement these young people have created, only one now famous phrase comes to mind….
“YES, WE CAN!”
If it worked for Barrack Obama and the citizens of the USA? It can work for the children of Attawapiskat.
Links to the campaign to help Attawapiskat:
Sign the "First Nations Children of Attawapiskat Fight for a School" petition to Indian Affairs Minister Chuck Strahl at http://www.petitiononline.com/FNCA08/petition-sign.html
Shannen Koostachin, student at Attawapiskat, speaking at press conference in Toronto: http://ca.youtube.com/watch?v=shXKTTKsZt0
Serena Koostachin speaking at press conference: http://ca.youtube.com/watch?v=w17r5atzNUI
Facebook site “Attawapiskat Children Fight for a School”: http://www.facebook.com/group.php?gid=8904558354
A fight for a new school:
http://www.youtube.com/watch?v=QzLMuW1N50I
http://www.youtube.com/watch?v=fY4ZNuXd5S0&NR=1
Forgotten Children of Attawapiskat - Canada
http://www.youtube.com/watch?v=PKwBImQMc4M&NR=1
Attawapiskat students go to Ottawa Capital City!
http://www.youtube.com/watch?v=dPAfgsKefDg&feature=related
Attawapiskat student is nominated for Children's UN Peace Award
http://www.youtube.com/watch?v=xbhbJ0_RDX8&feature=related
Nominee student Shannon made this video!
http://www.youtube.com/watch?v=LJNpMHyZPus&feature=related
Cree community unite and standing together in Fort Albany, James Bay in UNITY:
http://www.youtube.com/watch?v=A3_HDffHJzg&feature=related
Thursday, October 25, 2007
“A Day With the Buffalo and the Elders-Paths to the Future”
All Photos and storyline by Shelley Bluejay Pierce
October 25, 2007
On November 29, 2006, eight little buffalo calves forced their way out of a government enclosure where they, and many other wild buffalo, were being detained in holding pens and experimented on by scientists attempting to produce a "brucellosis-free buffalo herd" in the Yellowstone area.
Only a couple weeks after the escape of these determined young buffalo, the winter hunting season began and the buffalo of Yellowstone were beset with hunters chasing them from place to place trying to fill the state issued hunting tags.
During a very stressful time for the buffalo herd in the harsh winter and deep snows where forage is hard to come by, the buffalo run to escape the hunters and the wildlife "management" officials who haze them with helicopters and snowmobiles. The buffalo would not have chosen an insane place to dwell during the long winter season like the heart of Yellowstone Park. They would have followed their instincts and gone to lower prairie grounds where the food supplies were plentiful.Yet, to this very day, they are forced to abide within imaginary fences and made to comply with an illogical and man made system that each year leads many buffalo to their deaths.
This is the way of life for our sacred buffalo. In beginning this story though, let us all back up and take time to learn about them and why they are sacred to the Native people. As is our tradition, listening to the oral history from a trusted Elder is how we learn our history and deepen our respect for our culture and the legacy of those who have come before. I am honored to share this story as told by Scott Frazier, Santee/Crow, as told to him by his Grandfather.
"This is a segment of a large story that happens just after the flood dried up and is probably as old as the new testament of the Christian Bible. My Santee Grandfather told me the story but it is only a part of a much bigger piece that takes many years to tell.
The idea of the buffalo is older than all present day religions. Through out the world many people adhere to a religion of man to man. This is a religion of buffalo to man to buffalo. It is a religion of giving ones self for the betterment of the people who take care of the buffalo.
In the beginning of our relationship to the sacred life of the buffalo, the people lived inside the earth. It was a time when all things holy were on a sacred path and man was not the leader of the journey; the Creator and First Maker were in charge. In this time as told to me by elders long ago, man was a servant to the sacred and we lived inside the earth because the surface was flooded. Man fed the holy buffalo a food that only man could gather with his hands and it was like clouds.
The first one to come out of the earth and journey to the surface is called First One because he wanted to be more than a servant; he wanted to be holy. Today many related to First One still wish to be holy and struggle with sacred challenges of the ego, control, and power which were set from this time.
First One went to the surface and saw the beauty that was staged there for him to see. There were those living on the surface that would test the holy ones journey to become sacred. The ones that were on the surface would have fun and games with the human because they enjoyed watching things fail and struggle. When First One went to the surface they knew he was coming and put the best things for him to view. He saw no hardships or struggles. They made sure a trap for others would work. The stage was set.
Once First One saw the surface he knew automatically that he would get others to exodus to the surface for a better life where they would be in control. He believed he was seeing paradise and did not know his destiny would unfold into our today. Once that First One and others went to the surface the trap was sprung.
At this time we part from the First One's story and go to the buffalo. When the buffalo missed their first meal because no one brought them their food, they began to ask where First One and the others were. When they found out the First One and others went to the surface they went to look out to see how they people were doing and saw the people suffering without food and shelter. The buffalo felt sad for the poor human beings and they returned to council the other buffalos about what they should do. They had hard choices to discuss. One choice was to stay in the earth and starve because they needed the human to feed them or secondly, they could go out of the earth with no way to return to their old life.
They decided that they would go outside to the surface of earth because the people would always remember the buffalo as holy. They would feed the people themselves. There would be no starvation. They would provide all that the humans needed because the human would remember the buffalo as holy. So they came out of the earth for the people.
Many people ask me, "So why do we pray for the buffalo?" The story talks about changing ones' life for others, knowing what is a holy challenge, and finding truth in your purpose.
We pray for the buffalo because they are holy. They hold the universe together."
(Scott Frazier, Ehnamani, Santee/Crow)
(Prayers for the buffalo. left to right: Robert Pierce, Scott Frazier, Dr. Henrietta Mann)
The road was lined with tourists who snapped pictures and videos of the buffalo gathered in a large meadow and we made our way through the lines of cars to begin our journey to be with the sacred ones. Marsha Frazier held Dr. Henrietta Mann's arm as they aided each other on the walk up the rocky slope to where the prayers would begin. John Potter carried the drum; my husband, Bear, and I walked behind and felt the day's mood change with each step closer to the buffalo.
(Marsha Frazier, left, walks with Dr. Henrietta Mann up to the place where the prayers will take place.)Scott led us to a small hill near the herd and we all found our place upon the Earth to sit. As I settled into my place on the rocky slope, I remembered another Grandmother telling me long ago that, "The ground is where all things began and it is where all things will return at the end of their circle. When you sit upon the ground you connect to the very beginning and the very end....like the circle in the web the spider makes." Connection with the Earth and the quiet began to settle around us even though in the distance, traffic noise and tourists went about their way without noticing us at first.
"I don't know how many years it's been that I've joined Mr. and Mrs. Frazier in prayer and ceremony, with and for the Buffalo. It is always an honor. It's what we are built for. Time and space fold in upon themselves in the presence of the Sacred. As we settled ourselves among the sage and bunchgrass, just apart from, yet so much a part of, the herd, we easily became centered in prayer with our elders.
The hand-drum came out and we sang a song that was given to us in a fasting time, at a place not far away in distance but so far away in time. The buffalo listened, swayed, rolled on the earth in time, and joined us in song.
To know that some of this herd may take that song with them to their end fills me with a mixture of hope and sadness. But it was a good day, a blessed day, and perhaps they will, in turn, pass our song on to their young and make it their own.
For now, though, time is endless as we become the song together - the Fraziers and I, Dr. Mann, Bluejay, Bear and Buffalo. May our songs join our heartbeats together in time and become the song of life - renewed, restored - to oneness. Migwetch, ni bo wah"
(John Potter, Lac du Flambeau, Anishinabe inini )
Time never stops and is always moving us forward and through the changes of seasons. Time stands as an unforgiving taskmaster that regulates the passage through eternal tides. One breath at a time and one second at a time adds together to a life well lived or one filled with sadness at missed opportunities to make the world a better place. On this September day there was peace, prayers, songs and the drum joining together with the buffalo and humans in a meadow where time seemed to stand still. The winds calmed, there was no falling snow or rain, the birds called to each other, buffalo slept peacefully or dusted themselves in the soft dirt and simply lived at peace as a family unit.
As Scott began his prayers with the pipe and in praying with and for the buffalo, a door opened that linked our past, present and our future. As Dr. Mann began her prayers in her language and sang her song for the buffalo and for the People, I felt a profound joy at having that precious voice lifting all these things for the buffalo. When John began to play the drum and the song was lifted, again my heart was filled to overflowing. There was so much to be grateful for and so many good prayers being lifted between this family gathered with the buffalo. Time seemed to join what our ancestors had done to the present moment where we were gathered and be carrying forward that hope for the next generations to come to also carry our ways forward into time.
To understand more about what the buffalo mean to our People and in particular, for the Cheyenne, I share this story from Dr. Henrietta Mann in hopes that by knowing our past, we can move these traditions forward to our collective future in a good way.
"The So'taa'eo'o, a group of Cheyennes, are the buffalo people who brought us our sacred buffalo cap and its accompanying ceremony, the Sun Dance or "New Life Lodge." Members of our spiritual community are "the buffalo people." As a buffalo person I am related to the most holy four legged buffalo people who have sustained us over time. Historically, they suffered the same fate the natural, ordinary people of this land did and they, too, were driven nearly to extinction.
Today is no different for the buffalo people and it saddens me deeply that some of them will not live to see another springtime. I was pleased to have joined a pilgrimage and to see them in all their ethereal beauty. What could I do? I could only add my thoughts, my voice, my prayer, and my song to the others and speak to them of my great love and respect for them. I shed tears over the fact that they continue to bless us with their lives. I am blessed.
The buffalo stand as a symbol of endurance and compassion and they continue to represent both physical and spiritual food for the people. They provide that unbreakable lifeline with the sacred past, a lifeline that continues to exist today and stretches far into tomorrow. It is a heart line connection that brings happiness and goodness to all their relations. I greeted them in joy, just as I know my great-grandmother White Buffalo Woman did more than a century ago. The buffalo people taught her, just as she has taught and touched the generations since. For this I thank her. For this I thank the buffalo.
I send my prayers out to the Above Spirit, to the Earth, and to the four sacred directions of the universe for their continued protection and safety. Hahoo! "
( Dr. Henrietta Mann, Cheyenne )
As we completed our prayers, we all sat there with the buffalo herd in silence. The buffalo had been making their low, gentle calls back and forth to each other during the entire time we had been praying and singing for and with them. Yet at the end of the prayers, we all, as one family, sat in peace and silence together. Slowly the real world began to slip back into the moment and the sounds of bustling tourists and cars crept back into the present. And then, as is most often the case with our Native relatives, the laughter began. Gentle teasing and loving laughter went back and forth between us all and we slowly began our journey back to the parking area.
(The laughing and sharing begins! Clockwise- John Potter, Scott Frazier, Dr. Mann, Robert Pierce)
Many tourists asked questions of us upon our return, some took pictures and others seemed connected to the moment as they stared in silence at the buffalo and then towards all of us. We can only pray that some of these visitors were blessed with a new care and respect for the buffalo and will carry that back with them to wherever their everyday lives are lived.
"I was blessed to participate in the prayers for the buffalo in Yellowstone Park and to share that day with such wonderful prayer people like Henrietta Mann. I have shared days like that one with my husband, Scott Frazier and his brother John Potter for probably 20 years. We have made the journey to commune with our Buffalo family before their hard challenge of the winter, year after year. We have been joined by many individuals that heard the call to pray and to assist.
Some have been Native and some have not. For me, not being able to be an enrolled Native American, I have answered to the calls of my Native ancestors, Indian and non-Indian. I have prayed for the well being of my relatives the Buffalo and for them to tell us what they want us to know for the People. In my heart they have shown me what we as the People are and do to one another. They have let me look through the mirror of our existence as the People. They have taught me about how we treat one another and how we should treat one another.
I call out to all of the People, no matter what their lineages are. I call out for prayers, compassion and action. The Buffalo have been forced to evolve into different families with varied lineages because of the choices of others or because of the love of the Creator. They are teaching us about choices and new beginnings. Let us all come together without competition or distraction in our prayers for the Buffalo for they are showing us who we are. Aho!" ( Marsha Frazier, Cherokee )
Many days passed before the joy of that day settled deeply into my heart and I could move forward to thinking on the realities of the present situation of the buffalo on our People. The senseless slaughter of 60 million buffalo brought the herds to the point of extinction. There was no reverence held for the sacred, life-giving buffalo. These creatures were nothing more than money in pockets and an insane "sport" to people who shot them for no purpose other than target practice. There was no honor and no thanks given for the taken life and the buffalo were left to rot beneath the sun.
Likewise, the Native people across Turtle Island were treated similarly and millions of them were simply exterminated. There was no honor and there was no value placed upon the human beings. The remaining Native people were forced out of the way of "progress" and forced onto isolated reservations to live within a confined area. This totally unnatural way of living and the treatment by those who did not or could not understand us reminded me of our treatment of the buffalo.
Scott Frazier once told me that in 1906 there were only 20 wild buffalo living in what is now called Yellowstone Park. At this time, several little orphaned buffalo calves were fed on milk by dairy cows that were brought in from commercial ranches. The dairy cows carried the brucellosis virus and "gifted" it to the buffalo calves in Yellowstone. This little known fact seems eerily similar to the small pox infected blankets being sent into the Piquot nation and others of our People.
The Native people had their children stolen from their arms and their young ones were forced off to boarding schools. Here, the young ones had their hair cut, were forced to wear different clothing, eat different food, speak a foreign language, adopt new stories as their own, walk and live within the confines of square houses and were forced into a new religion. These things were forced upon the People because the outsiders believed they "knew better and what was RIGHT versus what was WRONG." Their decisions were based entirely upon their own interpretations of how all things should be connected and what the balance in the world should be without care that the balance within the Native people had remained healthy for hundreds of years prior to their arrival to Turtle Island.
In similar fashion, "wildlife management experts," in conjunction with political leadership and pressure from the landowners and cattle industry near Yellowstone, have tried to "control" the wild buffalo herd. Many buffalo calves have been stolen away from their mothers at a point in time where they are yet to learn the ways of survival for their first winter season. These young buffalo calves are removed from their relations who speak their language and stripped of the teachings that they learn from their Elders within the herd. They have ear tags punched into their ears to mark them with foreign names. The young buffalo that feasted on the wild prairie grasses are forced to eat commercial hay that is dumped into their square homes. They are tested and prodded, experimented on by scientific research officials, and gradually forget their history and they no longer know they are wild buffalo.
Our people were herded into square houses in confined areas with imaginary fences, were forced to eat strange foods, forbidden to honor our ceremonies and culture and learn a new way that others decided was "right." Our Native people have had their languages banned from use, their food supplies altered, and their stories and ceremonies outlawed The buffalo, just as the Native people, have had their entire natural way of being altered by outside forces.
"It is easy feel connected in a good way when you are in the middle of ceremony and prayer with the buffalo right near you. The challenge comes when you walk away and go back to the lives you lead away from them. Each day we must remember to keep them close and in our prayers. We must hold on to what our ancestors taught us and do our best to walk a good path. We must never forget that the buffalo are our relations and they are sacred."
( Robert "Bear" Pierce, Pikuni Blackfoot )
I have had the honor of walking beside and learning from Scott Frazier over the past few years. There have been times that I thought I understood all that the buffalo mean to us. Each time I arrive at that point, I learn new aspects to this relationship that reaffirms that I still have so very much to learn. What has happened to the buffalo and continues to be the state of being for the herd is reflected back onto the People. When we learn to treat the sacred buffalo in the way that they should be, our People too, may see new and better times in their lives. We are connected; the buffalo and the People, and we must never forget to care for one another.
"The way we as a human race might aid our future generations best, is to teach them to honor the sacred. We must look at the horrors we have created and then seek Creators' direction before moving forward. Look to the buffalo and see what our future holds. Our human treatment of our fellows, the wild ones and our care given to Earth, will determine our future. There is no part of creation more important than another. The big bear is as important as the tiny spider that makes her web. The buffalo are watching. Are you hearing the message?"
(Shelley Bluejay Pierce, Lakota/Cree )
Monday, October 15, 2007
"Majestic Yellowstone Bison Receive Native American Prayers"
Native Americans consider the buffalo sacred for the life giving relationship between the People and the herd. Elders lifted prayers on behalf of the buffalo herd in Yellowstone prior to the winter months when buffalo are hazed or killed for crossing imaginary park boundary lines. From left to right: Dr. Henrietta Mann (Cheyenne) Scott Frazier (Santee/Crow) and John Potter (Ojibway)[Photo by Shelley Bluejay Pierce]
Storyline and all photos By Shelley Bluejay Pierce
Oct. 15, 2007
(as appeared in various publications, including Cheyenne-Arapahoe Times)
GARDINER, Montana- Sacred prayers and songs were lifted for the Yellowstone buffalo herd by Native American elders led by Scott Frazier (Santee/Crow, and assisted by Dr. Henrietta Mann (Cheyenne) and John Potter (Ojibway). The resting buffalo were gathered in a large meadow on the South edge of Yellowstone Park near the boundary line that stands literally for life or death if crossed by the bison during the winter months when they travel outside park perimeters in search of better forage.
Buffalo herds once numbered 30 to 60 million across North America but were slaughtered nearly to the point of extinction during the late 1800s. As of the spring of 2006, the Yellowstone herd has approximately 3,500 remaining buffalo. Forced to remain inside the confines of Yellowstone Park, the buffalo are subjected to repeated harassment or death as a result of leaving the border lines the animals do not see nor sense.
Buffalo were the sustaining force for the American Indian people for centuries. The balance of supply and demand, weather patterns, and over use of one part of the ecological web affected both bison and human. The plains tribes honor the buffalo in their religious belief and ceremony, depended upon them for their shelter, food, and daily living requirements. Many of the tribes are now part of a hunting program developed by Montana leaders who say buffalo must be killed to keep population in balance. Their efforts are attempting to return some of the buffalo back to the tribes that originally hunted them originally in this area.
Scott Frazier has spent the better part of his life attempting to help protect the Yellowstone herd. When trying to explain the spiritual impact the buffalo have for the people, he explains, "I've been asked many times why the buffalo are so important. I have always seen them as the life that is holy. The buffalo has always been the life force of this land. They gave themselves in many ways so that others could learn, live, and be religiously fulfilled. Peoples of the plains could have not found the strength to exist without the buffalo. There is a power unknown to humans that the buffalo answers."
Scott Frazier lifts prayers on behalf of the buffalo herd with hopes of protecting them through the long, harsh winter months in Yellowstone Park[photo by Shelley Bluejay Pierce]
Though the struggle to procure extra grazing land as a buffer zone for the bison herd outside the park's boundaries has been attempted, there has not been an entirely affective solution to the problems of migrating buffalo yet.
Despite enormous public outcry by Native tribes, wildlife protection groups and the worldwide community of visitors who come to Yellowstone, the agreement between federal and state agencies continues to places the economic interest of Montana's livestock industry above the welfare of the buffalo herd.
With the Federal and State government agencies in control, the buffalo have been chased by helicopter and snowmobiles, captured and held in pens, endured experimental testing and slaughter programs that have all resulted in the deaths of more than 3,000 Yellowstone buffalo since the mid 1980s. There were 0 kills in the 1999/2000 season but that number skyrocketed to 1,016 buffalo killed during the 2005/2006 season.
Buffalo were gathered in a larger group near the meadow where the prayers were lifted.
[photo by Shelley Bluejay Pierce]
Buffalo are migratory like other wildlife in the park and they naturally seek out better food supplies during the heavy snows in winter and spring. Crossing a park boundary line into the path of domestic cattle is leading to their demise where Montana's livestock industry and the state of Montana maintains a zero-tolerance policy for wild buffalo.
Scott Frazier and those who know the significance of the buffalo hope and pray there will be changes to the treatment the herd has historically been given.
Scott explains this relationship with the buffalo by saying, "The buffalo are trying to awaken us to understand the potential of all relationships to the creation. There are those who walk with the buffalo. They come here to stand in the light of the moment. There is a great relationship happening here, between the holy and the human. It has always been my belief that the buffalo are studying us and relating their findings to the Creator. We are under the microscope of the cosmos in a time when we as humans consider ourselves a higher life form. However, in this time we grow old and change is slow. Many humans do not understand their relationship within the balance and continue to treat the animals poorly. Some humans forget their potential to change and become holy. The buffalo are here to help awaken those people to change. They don't realize that the buffalo are watching."
Monday, August 20, 2007
Crisis of Indian Health Care the Focus of Public Hearing in Montana
By- Shelley Bluejay Pierce
8/20/2007
CROW AGENCY, Montana- Senator Byron Dorgan (D-North Dakota) who chairs the Senate Indian Affairs Committee, journeyed to the Crow reservation in Montana on Wednesday for a hearing which focused on the crisis of health care in Indian country.
An elite panel of experts joined lawmakers in the public meeting that offered the tribal communities a chance to voice their grievances prior to a renewed effort to reauthorize the Indian Health Improvement Act that has not been renewed since 1999.
The hearing prepares the way for the Senate Finance Committee, which is addressing the act.
The Indian Affairs Committee, which has primaryjurisdiction over the bill, has given approval to it. Senate Finance Committee Chairman Max Baucus (D-MT), whose committee has partial jurisdiction over portions of the bill, stated that he would schedule a committee session to act on the bill September 12, 2007.
Indian Health Service, (IHS) is a program that provides health care tothe tribes. In Treaties with the United States, provisions for health services to the Tribes became a federal trust responsibility. Despite these agreements made more than a century ago, current health care conditions on the reservations are described as being at "third world levels."
Senator Dorgan has stated in earlier press that he "would not allow another Congress to come and go without acting to improve it. The Indian Affairs Committee approved similar legislation in the previous Congress, but the full Senate never considered it."
According to IHS estimates, Indian patients receive $2,158 per person a year in health care services compared to the average of $5,921 for the general population in the United States.
Senator Dorgan stated in testimony to Congress earlier this year, that even federal prisoners have more spent on them each year, at $3,900 per person.
For more than a decade, the reauthorization of the Indian Health Care Improvement Act has lain at lawmaker's feet but Congress has taken no action. The act expired in 2000 and attempts to reauthorize it have been met with opposition by many Republican members of Congress.
Panel member, Dr. Charles North, Chief Medical Officer (Acting), for Indian Health Service told the attendees that while the mortality rates for Native Americans have improved in recent decades, death and disease rates still exceed that of the general population. Rates of diabetes are 200 percent higher, alcoholism rates are 550 percent higher and suicide rates 57 percent higher than those found in non-Native populations.
Witnesses testified at the hearing of their account of poor health caregiven which included examples of cancer victims received diagnosis long after they might have survived had they received earlier treatment; year long or longer waiting lists for needed surgeries; and trauma victims turned back from tribal clinics not equipped to handle critical cases.
Crow Tribal Chairman Carl Venne voiced his thoughts during the hearing and encouraged IHS employees and tribal leaders to call for more funding. He revealed to the attendees that the Pryor Mountain wild horses receive more annual funding than the Crow-Northern Cheyenne Hospital.
Testimonies at the hearing included information regarding the 1.9 million patients dependent upon the federal Indian Health Service, onec omment was heard frequently. "Don't get sick after June 1."
This comment is referring to the fact that once the yearly funding is depleted, usually during the last quarter of the fiscal year, there is no available funding for health needs in the Native communities. Other testimonies included patients needing specialized care for arthritis, heart conditions, complications from diabetes and other more involved health issues remain on long waiting lists and are left untreated unless they are in danger of losing life or limb.
Basic care is available at local reservation clinics and extreme trauma patients often receive immediate attention as they are referred to emergency rooms or evacuated to larger hospitals.
However, those patients who need specialists necessary for their health care but are not considered life threatening go without treatment.
Jonathan Windy Boy, enrolled member of the Chippewa Cree Tribe, a state Representative in the Montana Legislature, and serving as Chairman on the Committee on Health Care for Montana/ Wyoming Tribal Leaders Council recounted the disparity in care for the more remote reservations.
Since his home reservation is in a remote area, he explained that members with health needs were made to travel hundreds of miles per week to receive treatment in larger cities equipped to deal with their health issues. In his testimony he restated the critical need for Congress to fund the health care at 100 percent and not at 40 to 60 percent that theyhave in the past. According to reports, funding levels in remote communities fair even worse when it comes to the needed levels offunding.
Rep. Windy Boy told the hearing attendees, "The medical inflationary rate over the past ten years has averaged 11 percent. The average increase for the Indian Health Service (IHS) health services accounts over this same period has been only 4 percent. This means that IHS/Tribal/Urban Indian (I/T/U) health programs are forced to absorb the mandatory costs of inflation, population growth, and pay cost increases by cutting health care services."
Windy Boy further detailed the disparity in funding by explaining, "In Fiscal Year 1984, the IHS health services account received $777 million. In FY 1993, the budget totaled $1.5 billion. Still, thirteen years later, in FY 2006 the budget for health services was $2.7 billion, when, to keep pace with inflation and population growth, this figure should be more than $7.2 billion. This short fall has compounded year after year resulting in a chronically under-funded health system that cannot meet the needs of its people."
Another of the panel speakers, Stacy Bohlen, Executive Director of the National Indian Health Board, spoke of the critical need for orthopedic surgeons to address the critical needs of patients requiring such things as hip replacement surgeries. She stated that a patient from the general population in the U.S. will wait two to three months for an orthopedic procedure while Indians in Montana are waiting six years. During this time the patients are using large doses of narcotic painkillers that in the end may lead to substance abuse problems.
Bohlen further explained that many of the joint treatments, if performed earlier,would not need the drastic repairs required when the conditions areleft without proper and immediate care.
Senator Jon Tester (D-Montana) held a telephone press conference immediately before the public hearing began at Crow Agency. His opening remarks highlighted that Senator Dorgan was coming in from Washington D.C. to chair the hearing and highlighted the need to address critically important health care issues in Indian country.
"Improving health care on reservations is critically important to improving all conditions in Indian country. It seems that every time Indian leaders submit a budget for what they truly need to provide basic services, the government says there is just not enough money. This issue is not about money, it's about priorities. If we can spend $3 billion each week in Iraq, then we can surely develop health care systems that live up to our trust responsibilities in Indian country,"stated Senator Tester.
"All the information we say and hear today will become part of theofficial record of the Indian Affairs Committee. This information won't just be stored away in a library in some basement. Sen. Dorgan and I will be taking this information back with us to the Indian Affairs Committee and we will continue to work to change policy toimprove Indian health care," concluded Senator Tester.
8/20/2007
CROW AGENCY, Montana- Senator Byron Dorgan (D-North Dakota) who chairs the Senate Indian Affairs Committee, journeyed to the Crow reservation in Montana on Wednesday for a hearing which focused on the crisis of health care in Indian country.
An elite panel of experts joined lawmakers in the public meeting that offered the tribal communities a chance to voice their grievances prior to a renewed effort to reauthorize the Indian Health Improvement Act that has not been renewed since 1999.
The hearing prepares the way for the Senate Finance Committee, which is addressing the act.
The Indian Affairs Committee, which has primaryjurisdiction over the bill, has given approval to it. Senate Finance Committee Chairman Max Baucus (D-MT), whose committee has partial jurisdiction over portions of the bill, stated that he would schedule a committee session to act on the bill September 12, 2007.
Indian Health Service, (IHS) is a program that provides health care tothe tribes. In Treaties with the United States, provisions for health services to the Tribes became a federal trust responsibility. Despite these agreements made more than a century ago, current health care conditions on the reservations are described as being at "third world levels."
Senator Dorgan has stated in earlier press that he "would not allow another Congress to come and go without acting to improve it. The Indian Affairs Committee approved similar legislation in the previous Congress, but the full Senate never considered it."
According to IHS estimates, Indian patients receive $2,158 per person a year in health care services compared to the average of $5,921 for the general population in the United States.
Senator Dorgan stated in testimony to Congress earlier this year, that even federal prisoners have more spent on them each year, at $3,900 per person.
For more than a decade, the reauthorization of the Indian Health Care Improvement Act has lain at lawmaker's feet but Congress has taken no action. The act expired in 2000 and attempts to reauthorize it have been met with opposition by many Republican members of Congress.
Panel member, Dr. Charles North, Chief Medical Officer (Acting), for Indian Health Service told the attendees that while the mortality rates for Native Americans have improved in recent decades, death and disease rates still exceed that of the general population. Rates of diabetes are 200 percent higher, alcoholism rates are 550 percent higher and suicide rates 57 percent higher than those found in non-Native populations.
Witnesses testified at the hearing of their account of poor health caregiven which included examples of cancer victims received diagnosis long after they might have survived had they received earlier treatment; year long or longer waiting lists for needed surgeries; and trauma victims turned back from tribal clinics not equipped to handle critical cases.
Crow Tribal Chairman Carl Venne voiced his thoughts during the hearing and encouraged IHS employees and tribal leaders to call for more funding. He revealed to the attendees that the Pryor Mountain wild horses receive more annual funding than the Crow-Northern Cheyenne Hospital.
Testimonies at the hearing included information regarding the 1.9 million patients dependent upon the federal Indian Health Service, onec omment was heard frequently. "Don't get sick after June 1."
This comment is referring to the fact that once the yearly funding is depleted, usually during the last quarter of the fiscal year, there is no available funding for health needs in the Native communities. Other testimonies included patients needing specialized care for arthritis, heart conditions, complications from diabetes and other more involved health issues remain on long waiting lists and are left untreated unless they are in danger of losing life or limb.
Basic care is available at local reservation clinics and extreme trauma patients often receive immediate attention as they are referred to emergency rooms or evacuated to larger hospitals.
However, those patients who need specialists necessary for their health care but are not considered life threatening go without treatment.
Jonathan Windy Boy, enrolled member of the Chippewa Cree Tribe, a state Representative in the Montana Legislature, and serving as Chairman on the Committee on Health Care for Montana/ Wyoming Tribal Leaders Council recounted the disparity in care for the more remote reservations.
Since his home reservation is in a remote area, he explained that members with health needs were made to travel hundreds of miles per week to receive treatment in larger cities equipped to deal with their health issues. In his testimony he restated the critical need for Congress to fund the health care at 100 percent and not at 40 to 60 percent that theyhave in the past. According to reports, funding levels in remote communities fair even worse when it comes to the needed levels offunding.
Rep. Windy Boy told the hearing attendees, "The medical inflationary rate over the past ten years has averaged 11 percent. The average increase for the Indian Health Service (IHS) health services accounts over this same period has been only 4 percent. This means that IHS/Tribal/Urban Indian (I/T/U) health programs are forced to absorb the mandatory costs of inflation, population growth, and pay cost increases by cutting health care services."
Windy Boy further detailed the disparity in funding by explaining, "In Fiscal Year 1984, the IHS health services account received $777 million. In FY 1993, the budget totaled $1.5 billion. Still, thirteen years later, in FY 2006 the budget for health services was $2.7 billion, when, to keep pace with inflation and population growth, this figure should be more than $7.2 billion. This short fall has compounded year after year resulting in a chronically under-funded health system that cannot meet the needs of its people."
Another of the panel speakers, Stacy Bohlen, Executive Director of the National Indian Health Board, spoke of the critical need for orthopedic surgeons to address the critical needs of patients requiring such things as hip replacement surgeries. She stated that a patient from the general population in the U.S. will wait two to three months for an orthopedic procedure while Indians in Montana are waiting six years. During this time the patients are using large doses of narcotic painkillers that in the end may lead to substance abuse problems.
Bohlen further explained that many of the joint treatments, if performed earlier,would not need the drastic repairs required when the conditions areleft without proper and immediate care.
Senator Jon Tester (D-Montana) held a telephone press conference immediately before the public hearing began at Crow Agency. His opening remarks highlighted that Senator Dorgan was coming in from Washington D.C. to chair the hearing and highlighted the need to address critically important health care issues in Indian country.
"Improving health care on reservations is critically important to improving all conditions in Indian country. It seems that every time Indian leaders submit a budget for what they truly need to provide basic services, the government says there is just not enough money. This issue is not about money, it's about priorities. If we can spend $3 billion each week in Iraq, then we can surely develop health care systems that live up to our trust responsibilities in Indian country,"stated Senator Tester.
"All the information we say and hear today will become part of theofficial record of the Indian Affairs Committee. This information won't just be stored away in a library in some basement. Sen. Dorgan and I will be taking this information back with us to the Indian Affairs Committee and we will continue to work to change policy toimprove Indian health care," concluded Senator Tester.
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