Resilience

AIPI 2023 Summer Reading List: Native American Novels through the Decades

bsantist — Wed, 21 Jun 2023 18:09:00 +0000

AIPI 2023 Summer Reading List: Native American Novels through the Decades

bsantist June 21, 2023

AIPI Blog

AIPI 2023 Summer Reading List: Native American Novels through the Decades

The beauty of the summer season has officially begun and plans for all of the lively summer outdoor activities and adventures are already underway. However, when the heat becomes just too much or you simply need time to relax, reading a good book is the answer. If you are looking for inspiration while choosing those essential summer reads, look no further.

AIPI has compiled a list of novels to take you through the decades of Native American literature. Storytelling and its importance in Indigenous culture has existed as long as we, as a people, have. Native American literature has continued on through many iterations, with the approach to storytelling being uniquely influenced and framed by existing Native American identity and current political and social events that were present at the time of writing. In this 2023 summer reading list, AIPI takes the opportunity to showcase novels from Native American authors from the renaissance era into the present.

AIPI Summer 2023 Reading List

House Made of Dawn (1968) by N. Scott Momaday

“A young Native American, Abel has come home from a foreign war to find himself caught between two worlds. The first is the world of his father, wedding him to the rhythm of the seasons, the harsh beauty of the land, and the ancient rites and traditions of his people. But the other world -- modern, industrial America -- pulls at Abel, demanding his loyalty, claiming his soul, goading him into a destructive, compulsive cycle of dissipation and disgust. And the young man, torn in two, descends into hell.” Source: Harper Collins

The Way to Rainy Mountain (1969) by N. Scott Momaday

"The stories in The Way to Rainy Mountain are told in three voices. The first voice is the voice of my father, the ancestral voice, and the voice of the Kiowa oral tradition. The second is the voice of historical commentary. And the third is that of personal reminiscence, my own voice. There is a turning and returning of myth, history, and memoir throughout, a narrative wheel that is as sacred as language itself." Source: The Way to Rainy Mountain Preface

Ceremony (1977) by Leslie Marmon Silko

“More than thirty-five years since its original publication, Ceremony remains one of the most profound and moving works of Native American literature, a novel that is itself a ceremony of healing. Tayo, a World War II veteran of mixed ancestry, returns to the Laguna Pueblo Reservation. He is deeply scarred by his experience as a prisoner of the Japanese and further wounded by the rejection he encounters from his people. Only by immersing himself in the Indian past can he begin to regain the peace that was taken from him. Masterfully written, filled with the somber majesty of Pueblo myth, Ceremony is a work of enduring power. The Penguin Classics Deluxe Edition contains a new preface by the author and an introduction by Larry McMurtry.” Source: Penguin Random House

Mean Spirit (1991) by Linda Hogan

“In this 1991 Pulitzer Prize nominee, Chicksaw author Linda Hogan pulls the curtain back on the history of the Osage tribe during the Oklahoma oil boom. When rivers of oil were found beneath the land belonging to the Osage tribe. Mean Spirit tells the story of a government official who learned to honor his Native American heritage and fall in love with its people through the investigation of Grace Banket: a young woman who was once the richest person in her territory, until the greed of white men led to her murder and a future of uncertainty for her family.” Source: Simon and Schuster

The Round House (2012) by Louis Erdrich

“One Sunday in the spring of 1988, a woman living on a reservation in North Dakota is attacked. The details of the crime are slow to surface because Geraldine Coutts is traumatized and reluctant to relive or reveal what happened, either to the police or to her husband, Bazil, and thirteen-year-old son, Joe. In one day, Joe's life is irrevocably transformed. He tries to heal his mother, but she will not leave her bed and slips into an abyss of solitude. Increasingly alone, Joe finds himself thrust prematurely into an adult world for which he is ill prepared.

While his father, a tribal judge, endeavors to wrest justice from a situation that defies his efforts, Joe becomes frustrated with the official investigation and sets out with his trusted friends, Cappy, Zack, and Angus, to get some answers of his own. Their quest takes them first to the Round House, a sacred space and place of worship for the Ojibwe. And this is only the beginning.” Source: Harper Collins

The Road Back to Sweetgrass (2016) by Linda LeGarde Grover

“Set in northern Minnesota, this novel follows a trio of American Indian women, from the 1970s to the present, observing their lives intersect on the fictional Mozhay Point reservation. Linda LeGarde Grover connects the sense of place with the experience of Native women who came of age during the days of the federal termination policy and the struggle for tribal self-determination.” Source: University of Minnesota Press

Owls Don’t Have to Mean Death (2017) by Chip Livingston

“As a Florida Creek child, Peter Strongbow learned owl sightings were bad luck. A hooting in the night, eerie screeches that echoed into your bedroom, these were omens. And recently, while on a romantic drive, his car has struck one down. His ancestors taught you to walk the land when a relative returned after some extended absence, you walked the land when you needed to think things over, which Peter found himself doing more and more often now, since coping with Cache, the love of his life, learning he has AIDS. Peter turns to his community and family for help in understanding how to heal and hold on to an ailing earth in this novel of hope amid adversity.” Source: Goodreads

Sacred Smokes (2018) by Theodore Van Alst

“Growing up in a gang in the city can be dark. Growing up Native American in a gang in Chicago is a whole different story. This book takes a trip through that unexplored part of Indian Country, an intense journey that is full of surprises, shining a light on the interior lives of people whose intellectual and emotional concerns are often overlooked. This dark, compelling, occasionally inappropriate, and often hilarious linked story collection introduces a character who defies all stereotypes about urban life and Indians. He will be in readers' heads for a long time to come.” Source: University of New Mexico Press

There, There (2019) by Tommy Orange

“Jacquie Red Feather, newly sober and trying to make it back to the family she left behind. Dene Oxendene, pulling his life together after his uncle’s death and working at the powwow to honor his memory. Fourteen-year-old Orvil, coming to perform traditional dance for the very first time. They converge and collide on one fateful day at the Big Oakland Powwow and together this chorus of voices tells of the plight of the urban Native American—grappling with a complex and painful history, with an inheritance of beauty and spirituality, with communion and sacrifice and heroism.” Source: Penguin Random House

Fire Keeper's Daughter (2021) by Angeline Boulley

“Eighteen-year-old Daunis Fontaine has never quite fit in, both in her hometown and on the nearby Ojibwe reservation. She dreams of a fresh start at college, but when family tragedy strikes, Daunis puts her future on hold to look after her fragile mother. The only bright spot is meeting Jamie, the charming new recruit on her brother Levi’s hockey team.

Yet even as Daunis falls for Jamie, she senses the dashing hockey star is hiding something. Everything comes to light when Daunis witnesses a shocking murder, thrusting her into an FBI investigation of a lethal new drug.

Reluctantly, Daunis agrees to go undercover, drawing on her knowledge of chemistry and Ojibwe traditional medicine to track down the source. But the search for truth is more complicated than Daunis imagined, exposing secrets and old scars. At the same time, she grows concerned with an investigation that seems more focused on punishing the offenders than protecting the victims.

Now, as the deceptions—and deaths—keep growing, Daunis must learn what it means to be a strong Anishinaabe kwe (Ojibwe woman) and how far she’ll go for her community, even if it tears apart the only world she’s ever known.” Source: Macmillan Publishers

Posted on

June 21, 2023

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A Season of Change

spesweviwridriclitrauespuuadruwujihuthacrijowosomijeclifrewr — Mon, 11 Jul 2022 18:17:00 +0000

A Season of Change

spesweviwridri… (not verified) July 11, 2022

AIPI Blog

A Season of Change

So much change. There’s been so much change in such a short period of time. In late 2019, AIPI had just published the Tribal Technology Assessment and moved from The College to Watts College of Public Service and Community Solutions. By early 2020, we had our first real grants supporting our work and we were so optimistic. Then it changed.

The changes brought on and accelerated by the pandemic were unprecedented. There were some unexpected and frankly unbelievable gains in 2020 and 2021 as COVID shined the light on things; as Tribes have always been the canary in a coal mine. However, now the policy pendulum is swinging a different way, to a place it’s never gone before. Straying away from decades and decades of precedent, policy is being impacted by recent Supreme Court rulings. Further, our country is more fractured than at any time since the Civil War.

Individual rights as well as Tribal rights have been ruptured. Sovereignty is in jeopardy and significant pieces of the foundation have been eroded. It is devastating to go from seeing deaths in our communities from covid to seeing our sovereignty disintegrated in the span of two years. Unfortunately, I now understand the emotions I imagined these Tribal leaders felt when I see the photo of the signing of the Bosone Bill that terminated tribes in 1953. The picture below, depicts the Chairman of the Three Affiliated Tribes of Fort Berthold at signing of the Garrison Dam Agreement. These pictures say more than I could explain; in thinking about what’s happening now, especially with the ruling handed down in Oklahoma v. Castro-Huerta, as one of my ASU colleagues recently said on a call “Yes, it’s that bad.”

It’s hard for me to be optimistic about things right now. But, we deal with the issues until we make it. I have a team that I lead here at AIPI; they are stellar and THEY are the next leaders, it is imperative to me that I lead them through this so they can lead us out of this. Towards this, I urge every one of you to endevor to #BeTheSolution.

George Gillette, second from left, chairman of Three Affiliated Tribes of the Fort Berthold Reservation weeps during the 1948 signing of the Garrison Dam agreement. File AP.

Posted on

July 11, 2022

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The Importance of ICWA Foster Homes: A Personal Account

spesweviwridriclitrauespuuadruwujihuthacrijowosomijeclifrewr — Fri, 27 May 2022 17:24:00 +0000

The Importance of ICWA Foster Homes: A Personal Account

spesweviwridri… (not verified) May 27, 2022

AIPI Blog

The Importance of ICWA Foster Homes: A Personal Account

*Editor’s Note: This article was a collaboration between AIPI Policy & Research Assistant Sadie Vermillion and ILA Program Coordinator Kristen Talbert.

Removal of American Indian children from their homes by both public and private entities has long been a commonplace experience in Indian Country. According to the National Indian Child Welfare Association (NICWA) website, “The Indian Child Welfare Act (ICWA) was enacted in 1978 in response to a crisis affecting American Indian and Alaska Native children, families, and tribes. Studies revealed that large numbers of Native children were being separated from their parents, extended families, and communities by state child welfare and private adoption agencies. In fact, research found that 25%–35% of all Native children were being removed; of these, 85% were placed outside of their families and communities—even when fit and willing relatives were available.

ICWA set federal requirements that apply to state child custody proceedings involving an American Indian child who is a member of, or eligible for membership in, a federally recognized Tribe. ICWA also allows for the transfer of American Indian child welfare cases into Tribal court. Since its inception, ICWA has made a significant impact on the way in which courts handle American Indian child removal. Congressional testimony has documented the devastating impact American Indian child removal was having upon Native children, families, and tribes. The intent of Congress under ICWA was to “protect the best interests of American Indian children and to promote the stability and security of American Indian tribes and families (25 U.S.C. § 1902).”

One aspect of the American Indian child removal process is foster care. Foster care, or a temporary government-provided service that allows children who are unable to live at their home in its current situation to live with relatives or foster parents outside of their home. This can be a critical step in ultimately reuniting American Indian children with their families. May is National Foster Care Awareness Month and in honor of that, the American Indian Policy Institute (AIPI) would like to take the opportunity to discuss the significance of foster care in American Indian Country and ICWA from both a personal and general standpoint. In the following paragraph, Kristen Talbert, AIPI’s Indigenous Leadership Academy Program Coordinator, illustrates her personal experience with foster care and ICWA. Kristen’s personal experience contributed greatly to her insight and understanding while collaborating on this blog.

Kristen explained, “Growing up, my home was one of two ICWA foster homes licensed by Hennepin County in Minnesota. My parents, Charles and Kathy, were foster parents and during their 9 years as foster parents and 5 years as shelter parents, they had 320 children come through their home. Because of how I was raised, foster care and ICWA are two things I hold close to my heart. I eventually became the ICWA compliance monitor for Ramsey County in Minnesota. My upbringing along with that job opened my eyes to the child welfare system. My sister, Tara Bruening, is the ICWA Guardian Ad Litem Coordinator, for the first, second, third, and fifth districts for Family and Juvenile court in Minnesota and a Community Trainer on ICWA. I think my upbringing positively affected American Indian children because we were able to provide a calming, safe environment for Indigenous youth to process what was going on. On our end, as the children of the caregivers, it made us more understanding of others’ situations.”

A recurring and significant issue in instances of American Indian child removal and the foster care system is the social workers and foster parents involved are more often than not non-American Indians. Relevant cultural knowledge and experience is paramount to creating a safe and informed environment for American Indian foster children. Without this frame of reference, foster parents simply do not have the ability to understand their foster children’s identities in a learned and comprehensive manner. Resultantly, the American Indian foster children suffer from loss of their culture and instead have other cultures imposed upon them.

ICWA has placement preferences employed to help mitigate this issue. According to the guidelines of ICWA, preference starts with a relative placement, then a Tribal placement, and lastly with an American Indian placement. These preferences are in place to ensure the preservation of ties to a child’s family and culture while in foster care. To further assure that ICWA placement preferences are adhered to, many Tribes are taking foster care licensing into their own hands by doing the foster care licensing themselves instead of relying on outside agencies.

Success rates for Tribal applicants looking to become licensed foster parents through the licensing of the county’s agencies is considerably lower than that of their non-American Indian counterparts. As a result, Tribes are stepping in with their own licensing agencies. Kristen and Tara have experienced in Minnesota, for example, more and more American Indian families are being licensed through the Tribes. Tribal-licensing has helped to make progress in the availability of ICWA placement preferences and therefore, has improved the overall well being of American Indian foster children.

As mentioned previously, AIPI also had the opportunity to speak with Tara Bruening, another individual who is notably familiar with ICWA and the foster care system through both professional and personal experience. Tara expounded, “Foster care is there to keep the kids safe while their parents get better. This is temporary, it’s supposed to be temporary and not a long-term thing.” Along that line of thinking, it only makes sense that the American Indian children are placed in an American Indian foster home.

Once a Tribal individual is licensed to become a foster parent, the barriers to successfully caring for American Indian children do not stop there. Being a foster care parent presents a myriad of responsibilities including but not limited to, required informational trainings and classes for both parents and children, visitation time with biological parents, required home alterations, healthcare visits, etc. Moreover, foster parents will often be faced with managing previous trauma experienced by their foster children. As Kristen and Tara’s mom, Kathy, states, “Foster parenting is like being a soft, cushioned, bed with a warm comforter on it. These children are coming from trauma and I wanted to ensure that they landed safely in their new, temporary home.” Resources such as access to reliable internet for virtual appointments, easy access to transportation, flexibility in scheduling and access to mental health support are critical to continuing to ensure that a foster care environment can be successful for both the parent and the child.

There is still much work to be done to ensure the safety and wellbeing of American Indian children in foster care. The many facets and concerns surrounding ICWA and American Indian child removal could be endlessly discussed. American Indians must continue to look toward the future and protect their right as a politically sovereign group to make decisions on what is right for their children. They are the future generations of leaders who will continue to champion our culture.

For more information and additional resources on ICWA and foster care, please visit:

Posted on

May 27, 2022

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An Indigenous Approach to Mental Health

spesweviwridriclitrauespuuadruwujihuthacrijowosomijeclifrewr — Thu, 19 May 2022 16:00:10 +0000

An Indigenous Approach to Mental Health

spesweviwridri… (not verified) May 19, 2022

AIPI Blog

An Indigenous Approach to Mental Health

This month, we celebrate the resilience of all those who live with mental illness and those who have passed on after battling mental illness. Among other mental health concerns, the COVID-19 pandemic has been shown to increase stress and depression. I am a Two-Spirit person living with bipolar and anxiety. I have acutely experienced the impact of the pandemic. I offer my story today to frame a discussion of mental health resources and Indigenous approaches to mental health.

It’s 2022; I am 28 years old and have been struggling my whole life with the aforementioned conditions. For me, these mental health issues came with suicidal thoughts and alcohol use. The fact is, suicide was the second leading cause of death for American Indian/Alaska Native young people between 10 and 34 years old in 2019. Two-Spirit and Indigenous LGBTQ youth (ages 13 - 24) are 2.5 times more likely to have a suicide attempt in the past year than non-Hispanic white youth. The overall death rate from suicide is 20 percent higher than for non-Hispanic white communities. I spent most of college with a misdiagnosis of depression, and I took many pills that did not work or actively made my mental health worse.

It took until 2017 for me to receive a bipolar diagnosis. My alcohol use was starting to impact my friends and roommates; they pushed for me to look into mental health resources. With my family unaware of my problem, I decided to search for help. It can be extremely difficult to navigate healthcare systems while you suffer from an untreated mental illness. I found a psychiatrist who was knowledgeable on mental health and Indigenous issues. She ran genetic tests to figure out which pill would work for me because she said that intergenerational historical trauma affects how American Indian/Alaska Native people respond to medication.

In addition to medication, I began to focus on my journey of reconnection to my culture. I am a citizen of the Cherokee Nation, but I grew up away from Cherokee ways of life and teachings. To Indigneous communities, culture is grounding, it is a part of our belief systems, our survival. The Trevor Project said in their study of Indigenous youth:

“[American Indian/Alaska Native] suicide prevention experts have called for “reaching back into the root system of our people,” and drawing on spiritual and cultural strengths as a powerful protective factor (Heart of the Hawk Ali, 2020; Yellow Horse Brave Heart et al., 2011).”

I leaned on resources which highlighted the importance of culture to stop my alcohol use . I read about the “Red Road” to sobriety, I went to the Cherokee Nation’s Cultural Outreach webinars on spirituality and mental health. Indigenous approaches to mental health are holistic, spiritual, and culturally-grounded.

Even with all of these support systems, throughout this COVID-19 pandemic I have struggled. The isolation, fear, and death took its toll on my mental health. My medications had to be adjusted, and I had to build up new support systems, many online. Online support systems and online mental health resources are not an option for many people in Indian Country because of the lack of Internet connectivity. But there are opportunities to help even without Internet access:

Indian Health Services has a Mental Health Program, including counseling, diagnosing, crisis response, and prevention.
Offer support to youth. Family support and affirming schools can reduce the suicide risk by more than half for Indigenous LGBTQ youth.
Youth can take part too by becoming peer supports. (There is a peer support manual for Indigenous LGBTQ youth available to read online or print.)
If you are struggling at your job, you can request reasonable accommodations for your mental health under the Americans with Disabilities Act. (The Job Accommodation Network has examples of accommodations for many different types of disabilities.)
The Suicide Prevention Lifeline is available by phone at 1-800-273-8255.
Get involved in your community, support others and lean on others for support.
Learn about your culture and traditional medicines.(There is always upcoming research on Indigenous medicine and mental health around the world.)

Posted on

May 19, 2022

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Get Caught Reading Month

spesweviwridriclitrauespuuadruwujihuthacrijowosomijeclifrewr — Mon, 16 May 2022 16:40:00 +0000

Get Caught Reading Month

spesweviwridri… (not verified) May 16, 2022

AIPI Blog

Get Caught Reading Month

We are getting ready for the second cohort of the ILA program! Please follow us for updates on application information.

My next blog post deadline was coming soon… I could not for the life of me think of a proper topic. Graduation? Leadership? Business? I went for a walk where I do my best thinking, and inspiration struck! May is Get Caught Reading month which highlights the opportunity to raise awareness of the advantages of indulging in literature. I thought, what better way to feature the advantages of literature than to tap into the minds of the staff at the American Indian Policy Institute (AIPI). I admire and respect the people I work with because they are all such different individuals with different experiences, and we’re here working together for the same cause. I threw the idea out to my team and they were immediately on board.

For this blog, I, along with my brilliant coworkers at AIPI, are guiding this reading list. I asked for two books which had an impact on their journey, there are no parameters. Indigenous people are inherent storytellers and through the power of reading we continue to carry on that tradition. When possible, I will link it to Arizona State University libraries. So for this reading list we hope you GET CAUGHT READING!!

AIPI Staff Reading List 2022

Beth Santistevan- Policy & Communications Program Coordinator

The Utes Must Go! by Peter Decker

“I chose this book because of the integrated picture of the time period and figures involved. As a Southern Ute I think this is the most accurate account of the removal and colonization of my people from Colorado, New Mexico and Wyoming. Overall I think it gives insight to better understand the politics and ideologies that led to removal across the West.”

Physical access: Click here to view the book at the ASU library

Scary Stories To Tell In The Dark by Alvin Schwartz

“I grew up on the rez and we were always outside playing and we would often tell scary stories to keep ourselves entertained. This book was always checked out at the library, and the stories sounded like the ones we told each other. Some were scary, some funny but the illustrations stay creepy! I’m still a horror fan to this day!”

Physical access: Click here to view the book at the ASU library

EJ John- Policy & Research Analyst

Walden by Henry David Thoreau

“It’s a nice reminder that there is a lot of life to experience and learn from through our seemingly mundane daily chores and activities.”

Physical & electronic access: Click here to view the book at the ASU library

Hop Class as Soulcraft: An Inquiry into the Value of Work by Matthew B. Crawford

“This is a book that helps to frame our big ideas into their practical effect on our reality. It’s easy to get caught up in the theoretical discussions behind policy and sometimes we forget about the overall goal of the work we do.”

H Trostle- Research Professional

My Body is a Book of Rules by Elissa Washuta

“This memoir follows a Cowlitz woman through college and beyond as she heals from current and historical trauma. The journey takes her through psychiatrists’ offices and many failed medications as she learns to accept mental illness. This book has graphic content including sexual assault and alcohol use.”

Physical & electronic access: Click here to view the book at the ASU library

Psycho Nymph Exile by Porpentine Charity Heartscape

“I love this book: It is set in a futuristic world, and a woman becomes a pilot for a biomechanical suit where she must confront the horrors of war and loss of bodily autonomy. The book follows her relationship with her girlfriend as together they grapple with a post-apocalyptic world.”

Kristen Talbert- Indigenous Leadership Academy Project Coordinator

Beloved Child by Diane Wilson

“The release of the Federal Indian Boarding School Initiative Investigative Report is a difficult report to read. Beloved Child is a reminder that our communities love our children and it highlights the work that Dakota and Ojibwe people are doing to fix that which was broken.”

Physical & electronic access: Click here to view the book at the ASU library

Pedagogy of the Oppressed by Paulo Freire

“I read this book in undergrad and found it so powerful that I read it twice. I am currently re-reading this book because I don’t want to forget anything!”

Electronic access: Click here to view the book at the ASU library

Dr. Traci Morris, PhD- Executive Director

Strategic Doing: Ten Skills for Agile Leadership by Morrison, Hutcheson, Nilsen, Fadden and Franklin

"This book is interesting because it’s applied leadership for leading diverse teams in solving “wicked problems”. Many of the steps involved in leading teams are intuitive and geared toward leading teams towards innovative solutions."

Electronic access: Click here to view the book at the ASU library

Recovering Ancient Spiro: Native American Art, Ritual, and Cosmic Renewal Eds. Singleton and Reilly III.

"As a Chickasaw Nation citizen, I’m very interested in Southeastern Native American art as this is the art of my ancestors. I find the works depicted in the book powerful and inspiring."

Posted on

May 16, 2022

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Wildfire Mitigation and Traditional Knowledge

spesweviwridriclitrauespuuadruwujihuthacrijowosomijeclifrewr — Thu, 12 May 2022 21:38:15 +0000

Wildfire Mitigation and Traditional Knowledge

spesweviwridri… (not verified) May 12, 2022

AIPI Blog

Wildfire Mitigation and Traditional Knowledge

This month is National wildfire awareness month, and it is an important time for those of us who live in regions prone to wildfires. Wildfires have been a threat to ecosystems, human life, and property, many Tribes live in areas that face regular wildfires such as forests, grasslands, and prairies. Here in the southwest, wildfires are intensified by the hot and dry conditions of ongoing drought. However, the threat is spreading to more areas around the world. According to a 2022 UN Environment Programme report, wildfires are burning more frequently and with greater intensity, and in areas that do not normally experience them.

Wildfires are part of the larger ecosystem which is impacted by other factors such as human actions and annual rain/snowfall. Therefore, any and all available data and knowledge on the environment and ecosystem is needed to adequately address the effects of wildfires. Tribal nations in the U.S. and Indigenous peoples all over the world have a profound knowledge and understanding of their homelands. This indigenous knowledge also spans thousands of years. The National Park Service recognizes the value of Indigenous knowledge and is partnering with Tribal communities to mitigate and prevent wildfires. Traditional ecological knowledge has long used controlled burns and other practices to promote healthy tree growth, animal habitats, and soil quality. In addition, Tribes are negotiating agreements to control and manage crucial water resources that are critical during wildfires. In 2019, AIPI analyzed one of these agreements here in Arizona. Tribes are becoming more involved in wildfire mitigation efforts with their own firefighters, BIA wildfire programs, and state committees.

Unfortunately at the time of this writing there are wildfires burning in Arizona and New Mexico. Northern New Mexico is fighting the massive Hermit’s Peak Fire which has burned 236,939 acres so far. The Hermit’s Peak Fire is currently threatening a number of Northern New Mexico communities including Taos Pueblo. Also in New Mexico, The Cerro Pelado Fire has burned 43,376 acres and is near several Pueblo communities including Jemez and Cochitti. In the last few weeks, Arizona experienced the Crooks and Tunnel Fires near Yavapai and Navajo Nation lands. We at AIPI are keeping these communities and all who are impacted by wildfire in our thoughts and we pray for the safety and success of all firefighting personnel.

Posted on

May 12, 2022

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The 2022 Reauthorization of the Violence Against Women Act: A Space for Celebration, Learning, Support & Growth

spesweviwridriclitrauespuuadruwujihuthacrijowosomijeclifrewr — Mon, 25 Apr 2022 23:32:57 +0000

The 2022 Reauthorization of the Violence Against Women Act: A Space for Celebration, Learning, Support & Growth

spesweviwridri… (not verified) April 25, 2022

AIPI Blog

The 2022 Reauthorization of the Violence Against Women Act: A Space for Celebration, Learning, Support & Growth

April is Sexual Assault Awareness Month (SAAM). The American Indian Policy Institute (AIPI) closely follows public policy analysis and research surrounding the systemic violence suffered by Indigenous women. In recognition of SAAM, AIPI would like to take some time and space to discuss the recent 2022 reauthorization of the Violence Against Women Act (VAWA) and its projected effect on Indigenous communities. The reauthorization of VAWA reaffirmed the critical legislative focus on the domestic violence, sexual assault, dating violence, and stalking faced by Indigenous women in the United States. In a constant effort to destigmatize the disproportionate representation of violence against Indigenous women, this blog aims to create a safe space for acquiring knowledge, awareness, and attention to urgent concerns regarding Indigenous women’s safety and ability to fully flourish as invaluable members of their communities.

In the United States, sexual victimization among Indigenous women is a direct product of the long-standing colonization and genocide of Indigenous peoples. Resistance and redress of this victimization through cultural and legal resources are of utmost importance. The 2022 reauthorization of VAWA assists in the ability to achieve this. Indigenous communities have long advocated for sovereignty over their own lawmaking. Personal experiences and adept knowledge are critical in confronting community-specific concerns accurately. The reauthorization’s Tribal Title language and content of the writing was led by the Senate Committee of Indian Affairs and included Indigenous women and advocates who worked collectively to ensure that such experiences and knowledge went into the reauthorization process. There were more than a few major achievements within the reauthorization. Listed below are only a select few:

The 2022 VAWA reauthorization Tribal Title –

Maintains special Tribal criminal jurisdiction (STCJ) over crimes of dating violence, domestic violence, and violations of Tribal civil protection orders first put in place by the 2013 Violence Against Women Act (VAWA) reauthorization;
Restores STCJ over crimes related to child violence, sexual violence, sex trafficking, stalking, obstruction of justice, and assault of Tribal justice personnel;
Removes the existing requirement under VAWA 2013, which limits tribal jurisdiction to those non-Indians who live or work in the Indian country of the tribe or are in a qualifying relationship with a member of the tribe or non-member Indian resident (often referred to as the “substantial ties” provision);
Ensures Indian Tribes in Alaska and Maine are able to exercise STCJ and keep their communities safe; and
Provides Indian Tribes with improved access to critical STCJ resources by—
- Increasing the authorization level of the VAWA Special Tribal Criminal Jurisdiction implementation grant program from $5 million per fiscal year to $25 million per fiscal year,
- Expanding the VAWA Special Tribal Criminal Jurisdiction implementation grant program to cover Tribes’ reimbursements costs,
- Reestablishing the Bureau of Prisons Tribal Prisoner Program, and
- Codifying the Department of Justice’s Tribal Access Program to provide Tribes with access to national criminal information databases.

As Indian Country celebrates the steps being taken by the VAWA 2022 reauthorization, it remains important to continuously consider further steps to be taken to combat violence against Indigenous women and Indigenous communities as a whole. There must not be an interruption of the important dialogue on what exploits Indigenous peoples and their exposure to violence. Examination of ever-changing social dynamics in relation to topics such as property crimes, cyber-violence, financial abuse, elder abuse, and violence against all gender identities will be critical as this fight continues.

As Indigenous peoples, we must continue to challenge the factors which seek to exploit us, as we have done for time immemorial.

For other VAWA 2022 resources, please review:

Section by Section Summary of VAWA 2022 Tribal Provisions by the Senate Committee on Indian Affairs
Inter-Tribal Working Group Summary of VAWA 2022 Tribal Provisions
Redlined version of VAWA 2022 Tribal Jurisdiction Provisions
Clean Version of revised tribal jurisdiction provisions as of October 1, 2022
NCAI Tribal VAWA Resources

If you or someone you know is suffering from domestic violence, sexual assault, dating violence, or stalking, please visit the following resources:

https://strongheartshelpline.org/get-help (culturally grounded)
https://www.niwrc.org/hotlines-victims-and-survivors (culturally grounded)
https://www.rainn.org/resources

Posted on

April 25, 2022

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Taking Care of Our First Mother

spesweviwridriclitrauespuuadruwujihuthacrijowosomijeclifrewr — Mon, 18 Apr 2022 21:20:30 +0000

Taking Care of Our First Mother

spesweviwridri… (not verified) April 18, 2022

AIPI Blog

Taking Care of Our First Mother

On Earth Day, we would like to highlight the deep relationship Indigenous peoples have to the land and how Indigenous peoples are responding to climate change around the world. It is an often-cited fact that Indigenous peoples are responsible for land that has 80 percent of the Earth’s biodiversity. Yet it is also true that Indigenous peoples face the brunt of climate change. Today, we focus on ways Indigenous peoples are planning for the future and highlight resources on climate change for Tribal Nations.

As inherent stewards of the land, Tribal Nations are already taking action. Yale 360 documented how the Swinomish are revitalizing their relationship with the ocean by building a clam garden that will be resistant to climate change. In talking about the climate change initiatives, Swinomish Tribal Senator Joseph Williams told Yale 360, “As long as we keep our kids excited about taking care of our environment, things remain optimistic.”

Many Tribal Nations have already created Climate Adaptation plans and begun future-focused projects. The Fond du Lac Band of Ojibwe are focusing on energy efficiency projects. They have created new public housing following Minnesota Green Energy Guidelines. Even Fond du Lac Band students are taking action: eighth graders initiated a “No More Idling” campaign for school buses and both the School Board and the Reservation Business Committee implemented the policy. The Upper Snake River Tribe Foundation, a partnership of four Tribal Nations, built a Climate Change Vulnerability Assessment for their region. They identified key species and how they are being impacted by the changing climate. The focus is on integrating Western science and Indigenous knowledge of the environment. The U.S. Climate Resilience Toolkit provides many more case studies of Tribal actions,

Is your Tribal Nation ready to take the next step to plan for climate change? Here are some helpful resources no matter where your Tribal Nation is in the process:

What can you do in your community today? The Imperial College of London has outlined some steps everyone can take to begin to make change: Eat less meat and dairy because these are major sources of greenhouse gasses. Try to avoid flying as much as possible, and carpool or use public transit (if it’s available in your community). Find ways to reduce your energy use at home. And of course, talk to the leaders in your community about what you want to see in the future, what values you hold, and what you all can do together.

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April 18, 2022

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ASU Celebrates Indigenous Culture Week

spesweviwridriclitrauespuuadruwujihuthacrijowosomijeclifrewr — Wed, 06 Apr 2022 21:32:57 +0000

ASU Celebrates Indigenous Culture Week

spesweviwridri… (not verified) April 6, 2022

AIPI Blog

ASU Celebrates Indigenous Culture Week

For Arizona State University, this week is shaping to be reflective, educational, valuable and cultural. April 4th through the 10th is Indigenous culture week (ICW) at ASU. Arizona State University is located on the ancestral homeland of the O’odham and Piipaash people. As part of Turtle Island (North and South America), Indigenous Culture Week seeks to celebrate the Indigenous people of this land and promote the Indigneous voices around the world. The goal of Indigenous Culture Week is to bring our community together to educate, celebrate and share ideas, values, and traditions across all four campuses. This year’s theme is “Past, Present, Future…Indigenous Forever” The ICW Committee put together a week's worth of hybrid and in-person events to celebrate Indigenous cultures. Events planned include documentary screenings, art workshops, lectures and panel discussions. The Ms./Mr. Indigenous Arizona State University Pageant on April 16th.

Collaboration across the ASU campus with other entities makes ICW possible. The Labriola National American Indian Data Center is also hosting events this week for students and community members. There is also a library guide to educate people about the history of ICW, which was established in 1989. According to an ASU Library article, after ICW is over the Labriola Center will continue to host events through the end of the semester. The popular LoFi-Beats study session will be back for the evening of April 13th. To keep up with the most current events at the Labriola Center follow along with them on Instagram, TikTok and Facebook.

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April 6, 2022

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Maria Tallchief and the Five Moons

spesweviwridriclitrauespuuadruwujihuthacrijowosomijeclifrewr — Fri, 18 Mar 2022 20:30:33 +0000

Maria Tallchief and the Five Moons

spesweviwridri… (not verified) March 18, 2022

AIPI Blog

Maria Tallchief and the Five Moons

The Indigenous Leadership Academy is currently ongoing. Stay tuned to see updates about the program!

“Revolutionary,” “electrifying passion,” and “dazzling audiences with her speed, energy and fire.” These are just some of the words used to describe the dancer, Maria Tallchief (Osage). When choosing who to write about this for this blog during Women’s History Month, I kept thinking of Indigenous women politicians. I considered it until I was speaking with my coworker, Sadie Vermillion who holds a bachelor of arts in dance. She suggested I write about Maria Tallchief. I thought that was a wonderful idea.

In reading about Maria Tallchief I also learned about her sister, Marjorie Tallchief, who was an accomplished dancer as well. Maria Tallchief was considered America’s first Prima Ballerina. Marjorie Tallchief was the first Native American to be named "première danseuse étoile" in the Paris Opera Ballet. In 1980, the sisters co-founded the Chicago City Ballet.

Then, when reading about these sisters I learned about the Five moons. The five moons were five Native American ballerinas from Oklahoma who were famous internationally during the 20th century. They were Maria Tallchief, Marjorie Tallchief, Myra Yvonne Chouteau, Rosella Hightower, and Moscelyne Larkin.

What I enjoyed learning about was all the collaborating and working together that was going on with the Tallchief sisters and the five moons. The group genuinely seemed to uplift one another. They collaborated on a ballet together and they broke down barriers within the ballet world. Henana, pidamaya ye (that is all, thank you). Kristen

Resources:

https://en.wikipedia.org/wiki/Maria_Tallchief

https://en.wikipedia.org/wiki/Marjorie_Tallchief

https://en.wikipedia.org/wiki/Five_Moons

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March 18, 2022

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