WASHINGTON — 

Researchers debunk myths about ballot collection on Indian reservations

A study by the University of Utah’s College of Social & Behavioral Science reveals that ballot collection on Native American reservations effectively lowers voting barriers without evidence of vote fraud.

Ballot collection is a system by which voters rely on third parties to collect and submit their absentee or mail-in ballots. Distances, poor mail service, bad roads and lack of transportation mean that Native Americans on rural reservations rely more on ballot harvesting than other voter blocs.

Despite its benefits, ballot collection faces opposition and restrictions in several states, including Utah, where it has been banned. Critics argue it is vulnerable to fraud, though the study finds no documented cases of such issues.

A father-son pair of researchers analyzed data from the conservative Heritage Foundation. They found that voter fraud related to ballot collection is extremely rare, occurring only in 0.00006% of votes cast – that is, six cases of proven fraud for every 10 million votes cast in the U.S.

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Child rights advocate: boarding school abuses continue globally

The U.S. Department of the Interior recently released the second volume of its investigation into the federal Indian boarding school system, revealing that at least 900 Native American children died in these schools after having been forcibly separated from their families, communities and cultural heritage.

An editorial in The Hill this week argues that residential schools, including modern orphanages and children’s homes, still cause harm across the world today.

“Residential education in many cases fulfills the definition of an institution and causes similar harm to children,” writes contributing author and British child rights advocate Enrique Restoy. “Children in residential facilities face an increased risk of abuse and often have a damaged sense of belonging and emotional health.”

Adding to the problem, Restoy says boarding schools are typically regulated by government ministries of education and often located in remote locations without proper oversight, which “intrinsically lends itself to students enduring abusive practices of various kinds from staff, including emotional, physical and sexual abuse.”

The writer calls for a shift in support towards keeping children within their families while providing education, rather than separating them for care and schooling.

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Clergy want role in boarding school truth and reconciliation process

In a related story, as Congress considers legislation that would create a federal commission to address the trauma from Native American boarding schools, U.S. Catholic bishops are calling for an amendment that would allow religious communities a role in the process.

The proposed Truth and Healing Commission on Indian Boarding School Policies Act would set up a commission and various advisory committees to investigate and acknowledge past injustices at these schools. The bishops argue that since many of these schools were run by Catholic and Protestant groups representatives from these religious communities should also be included.

The bishops' letter, sent on July 25 to key congressional sponsors and signed by several high-ranking church officials, stresses that including religious communities is crucial for comprehensive healing and reconciliation. They also advocate for voluntary cooperation rather than broad subpoena powers, as they claim to have already been transparent and cooperative.

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Cheyenne Arapaho writer honored as part of unique literary project

Native American author Tommy Orange has already begun thinking about a new novel that none of us will live to read.

Orange, a citizen of the Cheyenne and Arapaho Tribes in Oklahoma born and raised in California, has been selected as the next writer for the Future Library Project (FLP).

An initiative launched by Scottish artist Katie Paterson in 2014, FLP aims to collect an original work by a popular writer every year for a century. The works will remain unread and unpublished until 2114, when they will be printed on paper made from trees the artist planted in Norway a decade ago.

Orange is the author of two novels exploring urban Native American identity. His 2019 debut novel “There There,” an examination of urban Native identity, earned him a Pulitzer nomination; his follow-up novel “Wandering Stars,” is on this year’s Booker Prize longlist.

He tells the Guardian newspaper that being involved in the Future Library means he still has hopes “that we will have a world to live in with books in it in a hundred years, or 90 I guess, and I think I need to keep that hope alive, need to actively cultivate that kind of hope in the longevity of the human project.”

Orange isn’t sure what kind of book he will write for the FLP and wonders what kind of reception it will get from critics in the 22nd Century.

“I think it’s a little scary writing for people who will most definitely deem us stupid and inferior in many ways just as when we look back a hundred years, we can see clearly all the problems we had just being decent human beings,” he said.

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SEATTLE — 

Coastal tribes in the Pacific Northwest experience some of the most severe effects of climate change — from rising seas to severe heat — but face an array of bureaucratic barriers to access government funds meant to help them adapt, a report released Monday found.

The tribes are leaders in combating climate change in their region. But a report by the Northwest Climate Resilience Collaborative says as tribes seek money for specific projects to address climate change repercussions, such as relocating a village threatened by rising waters, they often can't provide the matching funds that many grants require or the necessary staff or struggle with stringent application requirements. If they do get funding, it's often a small amount that can only be used for very specific projects when this work is typically much more holistic, the report found.

"Trying to do projects by piecing together grants that all have different requirements and different strings attached, without staff capacity is a challenge," Robert Knapp, environmental planning manager at the Jamestown S'Klallam Tribe in northwest Washington, said in the report.

The collaborative, funded by the National Oceanic and Atmospheric Administration, spent two years holding listening sessions with 13 tribes along the Pacific Coast of Oregon and Washington, the Strait of Juan de Fuca and the Puget Sound. The communities face significant challenges from coastal flooding and erosion, rising stream temperatures, declining snowpack, severe heat events and increasing wildfire risk.

In addition to funding challenges, those interviewed also described not having enough staff to adequately respond to climate change as well as sometimes not being able to partner with state and local governments and universities in this work because of their remote locations. They also said it can be hard to explain to people who don’t live in their communities about the impact climate change has on the tribes.

But as they work to restore salmon habitats affected by warming waters or move their homes, funding gaps and complications were key concerns.

A representative from one anonymous tribe in the report said it was not able to hire a grant writer and had to rely on its biology department to navigate the maze of funding applications. Another talked about depending on 15 separate funders just to build a marina.

"This is a time of historic state and federal investment in climate action, and tribal priorities really need to be considered when making decisions around how we're going to be directing this investment," said Meade Krosby, senior author of the report.

"Hopefully this will help to inform how this work is being done, how these funds are being directed, so that they are actually responsive to the barriers that tribes are facing and helping to remove some of those barriers so the tribes can get the good work done."

The Bureau of Indian Affairs did not immediately respond to an email requesting comment.

Most of the tribes included in the report had completed publicly available reports on the impacts of climate change, and some had developed detailed plans for relocation as rising waters threaten buildings, or even entire villages.

The Quinault Indian Nation, in Washington's Olympic Peninsula, has a plan for relocating its largest village. The multimillion-dollar effort has relied on a piecemeal of federal and state grants and the constraints that come with them, Gary Morishima, Quinault's natural resources technical adviser, explained in the report.

Other tribes brought up concerns about competing against other tribal nations for funding when collaboration is such a vital part of responding to climate change. Tribal lands share borders and coastlines, and the impacts of climate change on those lands do not stop at any border, the report pointed out.

Amelia Marchand, citizen of the Confederated Tribes of the Colville Reservation and another author of the report, explained that it comes down to the federal government fulfilling its trust responsibility to tribes.

"The treaty is supposed to support and uplift and ensure that what the tribes need for continued existence is maintained," she said. "And that's one of the issues with not having this coordinated federal response because different federal agencies are doing different things."

Millions of dollars have gone to coastal tribes, and the report said much more is needed. It referenced a 2020 Bureau of Indian Affairs report that estimated that tribes in the lower 48 states would need $1.9 billion over the next half-century for infrastructure needs related to climate change.

Amid all the challenges, Pacific Northwest tribes are still leaders in climate adaptation and have plenty to teach other communities, Marchand said.

"Finding ways to make their progress happen for their nations and their communities despite those odds is one of the most inspiring and hopeful resilient stories," she said.

WASHINGTON — 

Harris win, US could see its first female Native American governor

Kamala Harris’ candidacy for president, alongside Minnesota Governor Tim Walz as her running mate, brings the potential for another historic milestone: If the Harris-Walz ticket succeeds, Minnesota Lieutenant Governor Peggy Flanagan, a member of the White Earth Band of Ojibwe, would become the first Native American woman to serve as a state governor.

Flanagan's career in public service spans decades. She served on the Minneapolis Board of Education from 2005 to 2009. She was also the executive director of the Children’s Defense Fund Minnesota before running unopposed for a seat on the Minnesota House of Representatives in 2015.

She was elected lieutenant governor in 2018 and reelected in 2022. She has been a prominent advocate for Indigenous and abortion rights and helped oversee the creation of the state’s first Missing and Murdered Indigenous Relatives Office.

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Tribes outraged over uranium ore hauls

Arizona Governor Katie Hobbs has temporarily stopped the transport of uranium ore across the Navajo Nation, saying tribes were not notified as required.

Energy Fuels had earlier agreed to notify tribal governments two weeks in advance before transporting trucks carrying uranium ore from the Pinyon Plain Mine, near the Grand Canyon, to a uranium mill in Utah.

The Navajo Nation, however, says it never received notice and didn’t find out about the convoy until it had already passed through Navajo lands.

Navajo President Buu Nygren directed his police to stop the transport vehicles on the return trip and escort them off the reservation.

A spokesperson for Energy Fuels said the company had complied with notice requirements, and the company's president said the risks of transporting the unprocessed ore were minimal.

The plan was for an estimated six trucks per day to carry over 22,000 kilograms of ore over three to five years until the mine is exhausted.

The Havasupai Tribe has fears that mining in the area could contaminate the deep groundwater aquifer that supplies its drinking water and is calling on the government to stand by tribes.

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Colville tribes back out of wolf repatriation deal with Colorado

The Confederated Tribes of the Colville Reservation have backed out of an agreement to provide 15 gray wolves for Colorado’s reintroduction efforts. They say Colorado’s Parks and Wildlife agency failed to conduct “necessary and meaningful consultation with potentially impacted tribes,” in particular, the Southern Ute Tribe.

In January, the Colville tribes agreed to capture and send up to 15 wolves to Colorado.
But the Southern Ute Tribe has long opposed wolf reintroduction due to potential negative impacts on tribal livelihoods, livestock and wildlife, including elk and moose.

The Southern Ute Tribal Council passed a resolution in 2020 stressing the significance of the Brunot Agreement Area, more than 14 million hectares (3.5 million acres) of reservation they ceded to the government in 1873, while retaining hunting rights. That resolution also noted that gray wolves carry hydatid disease, a parasite that could infect domestic animals and humans.

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California tribe rides to Washington, DC, to seek congressional recognition

Members of a tribe calling itself the Muwekma Ohlone set out Sunday from San Francisco, California, on a three-month cross-country horseback ride to Washington, D.C. There, they hope to persuade lawmakers to grant them federal recognition long denied by the Interior Department.

They say they are descendants of the Verona Band of Alameda County, who have been present in the Bay Area for more than 10,000 years. Chairwoman Charlene Nijmeh says “special interests, money and corrupted politics” have stopped them from being recognized.

The group, then calling itself the “Ohlone/Costanoan Muwekma Tribe,” first petitioned for federal recognition in 1989, claiming direct lineal descendency from the historical Verona Band. This tribe was last acknowledged by the government in 1927.

Bureau of Indian Affairs records show that the agency rejected their petition, saying the tribe had failed to provide evidence that it had operated as a cohesive political group on a "substantially continuous basis" as the Verona Band or as a tribe that evolved from that band.

Federally recognized tribes are acknowledged as sovereign entities and are entitled to receive some federal benefits, services and protections because of their special relationships with the U.S. government.

Tribes may bypass BIA and directly petition Congress for recognition. Between 1975 and 2013, members of Congress introduced 178 bills seeking to extend recognition to 72 Indian nations and recognized 32.

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NEW YORK — 

Tucked within the expansive Native American halls of the American Museum of Natural History is a diminutive wooden doll that holds a sacred place among the tribes whose territories once included Manhattan.

For more than six months now, the ceremonial Ohtas, or Doll Being, has been hidden from view after the museum and others nationally took dramatic steps to board up or paper over exhibits in response to new federal rules requiring institutions to return sacred or culturally significant items to tribes — or at least to obtain consent to display or study them.

Museum officials are reviewing more than 1,800 items as they work to comply with the requirements while also eyeing a broader overhaul of the more than half-century-old exhibits.

But some tribal leaders remain skeptical, saying museums have not acted swiftly enough. The new rules, after all, were prompted by years of complaints from tribes that hundreds of thousands of items that should have been returned under the federal Native American Graves Protection and Repatriation Act of 1990 still remain in museum custody.

"If things move slowly, then address that," said Joe Baker, a Manhattan resident and member of the Delaware Tribe of Indians, descendants of the Lenape peoples European traders encountered more than 400 years ago. "The collections, they're part of our story, part of our family. We need them home. We need them close."

Sean Decatur, the New York museum's president, promised tribes will hear from officials soon. He said staff these past few months have been reexamining the displayed objects in order to begin contacting tribal communities.

Museum officials envision a total overhaul of the closed Eastern Woodlands and Great Plains halls — akin to the five-year, $19 million renovation of its Northwest Coast Hall, completed in 2022 in close collaboration with tribes, Decatur added.

"The ultimate aim is to make sure we're getting the stories right," he said.

Discussions with tribal representatives over the Ohtas began in 2021 and will continue, museum officials said, even though the doll does actually not fall under the Native American Graves Protection and Repatriation Act because it is associated with a tribe outside the U.S., the Munsee-Delaware Nation in Ontario, Canada.

The museum also plans to open a small exhibit in the fall incorporating Native American voices and explaining the history of the closed halls, why changes are being made and what the future holds, he said.

Lance Gumbs, vice chairman of the Shinnecock Indian Nation, a federally recognized tribe in New York's Hamptons, said he worries about the loss of representation of local tribes in public institutions, with exhibit closures likely stretching into years.

The American Museum of Natural History, he noted, is one of New York's major tourism draws and also a mainstay for generations of area students learning about the region's tribes.

He suggests museums use replicas made by Native peoples so that sensitive cultural items aren't physically on display.

"I don't think tribes want to have our history written out of museums," Gumbs said. "There's got to be a better way than using artifacts that literally were stolen out of gravesites."

Gordon Yellowman, who heads the department of language and culture for the Cheyenne and Arapaho Tribes, said museums should look to create more digital and virtual exhibits.

He said the tribes, in Oklahoma, will be seeking from the New York museum a sketchbook by the Cheyenne warrior Little Finger Nail that contains his drawings and illustrations from battle.

The book, which is in storage and not on display, was plucked from his body after he and other tribe members were killed by U.S. soldiers in Nebraska in 1879.

"These drawings weren't just made because they were beautiful," Yellowman said. "They were made to show the actual history of the Cheyenne and Arapaho people."

Institutions elsewhere are taking other approaches.

In Chicago, the Field Museum has established a Center for Repatriation after covering up several cases in its halls dedicated to ancient America and the peoples of the coastal Northwest and Arctic.

The museum has completed four repatriations to tribes involving around 40 items over the past six months, with at least three more repatriations pending involving additional items. Those repatriations were through efforts that were underway before the new regulations, according to Field Museum spokesperson Bridgette Russell.

At the Cleveland Museum in Ohio, a case displaying artifacts from the Tlingit people in Alaska has been reopened after their leadership gave consent, according to Todd Mesek, the museum's spokesperson. But two other displays remain covered up, with one containing funerary objects from the ancient Southwest to be redone with a different topic and materials.

And at Harvard, the Peabody Museum's North American Indian hall reopened in February after about 15% of its roughly 350 items were removed from displays, university spokesperson Nicole Rura said.

Chuck Hoskin, chief of the Cherokee Nation, said he believes many institutions now understand they can no longer treat Indigenous items as "museum curiosities" from "peoples that no longer exist."

The leader of the tribe in Oklahoma said he visited the Peabody this year after the university reached out about returning hair clippings collected in the early 1930s from hundreds of Indigenous children, including Cherokees, forced to assimilate in the notorious Indian boarding schools.

"The fact that we're in a position to sit down with Harvard and have a really meaningful conversation, that's progress for the country," he said.

As for Baker, he wants the Ohtas returned to its tribe. He said the ceremonial doll should never have been on display, especially arranged as it was among wooden bowls, spoons and other everyday items.

"It has a spirit. It's a living being," Baker said. "So if you think about it being hung on a wall all these years in a static case, suffocating for lack of air, it's just horrific, really."

BILLINGS, Montana — 

At least 973 Native American children died in the U.S. government's abusive boarding school system, according to the results of an investigation released Tuesday by officials who called on the government to apologize for the schools.

The investigation commissioned by Interior Secretary Deb Haaland found marked and unmarked graves at 65 of the more than 400 U.S. boarding schools that were established to forcibly assimilate Native American children into white society. The findings don't specify how each child died, but the causes of death included sickness, accidents and abuse during a 150-year period that ended in 1969, officials said.

The findings follow a series of listening sessions across the United States over the past two years in which dozens of former students recounted the harsh and often degrading treatment they endured while separated from their families.

"The federal government — facilitated by the Department I lead — took deliberate and strategic actions through federal Indian boarding school policies to isolate children from their families, deny them their identities, and steal from them the languages, cultures and connections that are foundational to Native people," Haaland, a member of the Laguna Pueblo tribe in New Mexico and the country's first Native American Cabinet secretary, said in a news release Tuesday.

In an initial report released in 2022, officials estimated that more than 500 children died at the schools. The federal government passed laws and policies in 1819 to support the schools, the last of which were still operating in the 1960s.

The schools gave Native American children English names, put them through military drills and forced them to perform manual labor, such as farming, brickmaking and working on the railroad, officials said.

Former students shared tearful recollections of their experience during listening sessions in Oklahoma, South Dakota, Michigan, Arizona, Alaska and other states. They talked about being punished for speaking their native language, being locked in basements and having their hair cut to stamp out their identities. They were sometimes subjected to solitary confinement, beatings and the withholding of food. Many left the schools with only basic vocational skills that gave them few job prospects.

Donovan Archambault, 85, of the Fort Belknap Indian Reservation in Montana, said he was sent away to boarding schools beginning at age 11 and was mistreated, forced to cut his hair and prevented from speaking his native language. He said he drank heavily before turning his life around more than two decades later, and never discussed his school days with his children until he wrote a book about the experience several years ago.

"An apology is needed. They should apologize," Archambault told The Associated Press by phone Tuesday. "But there also needs to be a broader education about what happened to us. To me, it's part of a forgotten history."

The new report doesn't specify who should issue the apology on behalf of the federal government, saying only that it should be issued through "appropriate means and officials to demonstrate that it is made on behalf of the people of the United States and be accompanied by bold and actionable policies."

Interior Department officials also recommended that the government invest in programs that could help Native American communities heal from the traumas caused by boarding schools. That includes money for education, violence prevention and the revitalization of indigenous languages. Spending on those efforts should be on a scale proportional to the money spent on the schools, agency officials said.

The schools, similar institutions and related assimilation programs were funded by more than $23 billion in inflation-adjusted federal spending, officials determined. Religious and private institutions that ran many of the institutions received federal money as partners in the campaign to "civilize" Indigenous students, according to the new report.

By 1926, more than 80% of Indigenous school-age children — some 60,000 children — were attending boarding schools that were run either by the federal government or religious organizations, according to the National Native American Boarding School Healing Coalition.

Legislation pending before Congress would establish a Truth and Healing Commission to document and acknowledge past injustices related to boarding schools. The measure is sponsored in the Senate by Democrat Elizabeth Warren of Massachusetts and backed by Republican Lisa Murkowski of Alaska.