The American Indian Graduate: Indigenous Futures

FALL 2023

Indigenous Futures

People of the Land: The Emergence of Indigenous Place-based Learning Indigenous Peoples' Day

VOLUME 22, NUMBER 2

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The American Indian Graduate FALL 2023 | VOLUME 22 | NUMBER 2 Publisher Angelique Albert, CEO Confederated Salish & Kootenai Tribes

The American Indian Graduate Volume 22, Number 2 10010 Indian School Rd. NE, Albuquerque, NM 87112 505.881.4584 www.NativeForward.org

Editor-in-Chief Sara LaBarge Menominee Nation

Managing Editor Alyssa Bitsie Diné

Contributing Editor Matthew Mora

Graphic Designer Britney A. King Diné & Chippewa-Cree

BOARD MEMBERS Chair Holly Cook Macarro Red Lake Band of Ojibwe Treasurer Franklin "Hud" Oberly Jr. Comanche, Osage & Caddo Secretary Amber Garrison Choctaw Nation of Oklahoma Member at Large Kimberly Teehee Cherokee Nation Member at Large Ernest Stevens, Jr. Oneida Nation of Wisconsin

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CEO Message Reflecting on our past, present,

and future as Native people

Rectifying and Healing from Indian Boarding Schools

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Reflecting on stories that inspire

'This is Ceremony': Redefining Graduation Traditions

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Chair Message

Member at Large Cecilia Gutierrez Member at Large Lillian Sparks Robinson Rosebud Sioux Tribe

EMERITUS BOARD Steven Stallings Rincon Band of Luiseño Indians

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People of the Land: The Emergence of Indigenous Place-based Learning

Celebrating 25 years of Service to Native Students: Advice from Auntie Marvy

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Walter Lamar Blackfeet & Wichita Stacy Leeds Cherokee

COVER IMAGE Ramey Growing Thunder, Ph.D., Native Forward Scholars Fund Scholar Fort Peck Assiniboine & Sioux Tribe of Dakota & Navajo Nation

Relationality within Indigenous Cosmologies

Indigenous Peoples' Day: Acknowledging Heritage, Culture, and Resilience

THE AMERICAN INDIAN GRADUATE | FALL 2023

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a message from chief executive officer

Angelique Albert Confederated Salish & Kootenai Tribes

X

est Sxlxalt (Good Day)!

A warm welcome to this fall edition of The American Indian Graduate Magazine, reflecting on our past, present, and future as Native people. Over the past 53 years, Native Forward has answered the call to empower students to pursue their educational dreams and address the disparities in our communities, both historically and today.

The connection between Native communities and the nation’s educational systems has had a history of being traumatic and oppressive. The Federal Boarding School Era, which resulted from the Civilization Fund Act in 1819, attempted to assimilate and eliminate our communities. We are just beginning the healing journey of sharing stories, acknowledgment of harm, and bringing home the bodies of our children to lay to rest with their families. This history impacts each of us today and it is essential that we all do our part to contribute to this healing.

In this issue, we feature some of those stories. Hear strong and inspiring reflections from scholars, alumni, authors, educational leaders, and elders as they tell their stories of our past, present, and future. Also, in this issue are features on Indigenous Peoples’ Day, Students of the Month, a milestone anniversary of a very special Native Forward staff member, and more.

Thank you to all who participated in helping us create this issue and your time spent on written words, interviews, and brilliance. Your experience and dedication help guide and inspire others to make lasting impacts for and in our Tribal communities. I am honored and grateful to serve with those who passionately work for Native scholars looking to advance their education and create visibility to have true representation across all platforms and industries.

During the autumn season, take some time to reflect on your own story and journey thus far. By learning from the past, we are creating our own brilliant future.

Join us for another 50 years of serving Native students in higher education so that they may take what they have learned back to our Tribal communities to continue thriving for generations to come.

Lemlmtš (Thank You),

Angelique Albert Chief Executive Officer

THE AMERICAN INDIAN GRADUATE | FALL 2023

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a message from board chair

Holly Cook Macarro Red Lake Band of Ojibwe

W

elcome, and thank you for joining us for the fall issue of The American Indian Graduate.

Native Forward Scholars Fund was built over 50 years ago to create opportunities for Native scholars to have equal access to higher education.

The stories within this issue give insight into issues affecting and impacting Indian Country while also reflecting on stories that inspire. Our Native communities have all been impacted in different ways throughout history – we showcase individuals who touch on overcoming barriers, Western and decolonized education, the Boarding School Era, Tribal regalia at graduation ceremonies and Indigenous Peoples’ Day. It is an honor to serve as the Board Chair and witness the stories of those committed to making Indigenous representation shine through. I want to say Chi-Miigwech, “big thank you” in Ojibwemowin to all who have contributed to this issue and taken the time to share stories of perseverance across Indian Country and beyond.

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Native Forward Scholars Fund is dedicated to fulfilling our mission and vision to empower all Native students across the United States as they pursue undergraduate, graduate, and professional degrees – and we invite you to join us for the next 50 years.

Miigwech, for your continued support.

Sincerely,

Holly Cook Macarro Board Chair

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About the Writers Niya DeGroat

Diné Native Forward Scholars Fund Alumnus Niya is a Two-Spirited fashion & culture journalist and multidisciplinary creative committed to elevating the discussion around the emerging field of Indigenous fashion and storytelling in the Americas and beyond. He obtained his master's degree in fashion journalism from the Academy of Art University in May 2020. Currently, he serves as Social Media Manager for Creatives Indigenous and Director of Branding and Media for Phoenix Fashion Week. He has years of fashion show production experience, including indigenizing the PHXFW runway by recruiting and showcasing Native designers. He is a citizen of the Diné Nation, originally from Mariano Lake, New Mexico.

Dr. Joannie Ha'tha'witz Suina

Pueblo of Cochiti, New Mexico Native Forward Scholars Fund Alumna

Dr. Joannie Ha'tha'witz Suina is a University of Washington, Ed. D Program graduate and an Alumna of Native Forward Scholars Fund. Known best as Ha’tha’witz in the Puebloan community, she is passionate about capturing story and vision through words and imagery. Ha’thawitz translates to Corn Pollen Woman. She grounds her work in Indigenous storytelling/Rematriation & critical literacies, qualitative research methods, community praxis & liberatory education, and Indigenous Feminist Justice Leadership theory.

Lorraine P. Edmo

Shoshone-Bannock Native Forward Scholars Fund Alumna and Former Executive Director Ms. Edmo serves as a board member for the National Indian Youth Council, Inc. in Albuquerque, New Mexico, and as a member of the U.S. Department of Labor’s Native American Employment and Training Council. She resides in Taos, Pueblo, with her husband, Jerry J. Cordova. She has a daughter Lauren who works in Washington, D.C., and a son David Lee, who works in Salt Lake City as a city Human Resources Specialist.

Kim Baca

Navajo/Santa Clara Pueblo Kim is an award-winning writer and small business owner located in Albuquerque, New Mexico.

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Daryan Singer, MPS

Diné Native Forward Scholars Fund Alumna and Student Programming Manager Daryan is an advocate for Native student access to higher education. With over four years of experience in student programming, public advocacy, and research, she remains highly motivated and invested in Tribal communities’ current and future generations. Originally from Shonto, Arizona, she attended the University of Arizona, earning a bachelor’s degree in psychology and a master’s degree in Indigenous Peoples’ Law & Policy. Daryan continues to use her dedication to Tribal communities to drive her personal and professional goals.

Antonia Belindo

Kiowa, Pawnee, Choctaw, and Navajo Native Forward Scholars Fund Alumni Engagement Manager A citizen of the Kiowa Tribe with ancestry from the Pawnee, Navajo, and Choctaw Nations, Antonia earned her Bachelor of Fine Arts from the University of Oklahoma in 2015. She is loyal to the value of community. She serves on the Indigenous Community Engagement Board for CS at the University of Oklahoma and the Oklahoma City Indian Clinic Behavioral Health Advisory Council. Through her work in multiple capacities and life experiences, Antonia works to elevate Indigenous people and leave an impact on future generations.

Sara LaBarge, M.S. Ed., CFRE

Menominee Nation Native Forward Scholars Fund Alumna, Director of Strategic Partnerships, and Interim Marketing Director Sara is passionate about equity in education and has spent most of her professional career serving Native students to help them achieve their educational and career goals. Born and raised on the Menominee Reservation in Northeastern Wisconsin, she earned her Bachelor of Arts in Sociology from Saint Norbert College in De Pere, Wisconsin, in 2008 and earned her Master of Science in Education in Higher Education Administration from the University of Wisconsin – La Crosse in 2011. Sara is Vice-Chair of the College of Menominee Nation Board of Trustees.

Matthew Mora

Native Forward Scholars Fund Assistant Marketing Director Matthew is a digital marketing and public relations professional based in Albuquerque, New Mexico. He earned his undergraduate degree in business administration from the University of New Mexico in 2015. His career experience includes working with for-profit start-ups and nonprofit organizations across New Mexico and Arizona. He has a passion for strategic storytelling and amplifying stories to inspire action.

THE AMERICAN INDIAN GRADUATE | FALL 2023

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10 NATIVEFORWARD.ORG | FALL 2023 Tasha Fridia, Wichita, Kiowa, & Caddo Tribes, Native Forward Scholars Fund Alumna

PEOPLE OF THE LAND

The Emergence of Indigenous Place-Based Learning

By Niya DeGroat

A

t the height of the pandemic, land acknowledgments on college campuses across North America became a staple of Zoom culture and social media apps such as the once-popular Clubhouse – a voice-only platform where users create virtual rooms to discuss an array of topics from politics to popular culture. Before any official meeting would take place, facilitators, mostly non-Natives, would hesitantly utter those five words: “We would like to acknowledge,” only to butcher the names of the Indigenous nations they were recognizing.

There is even a faulty website (Native-land.ca) dedicated to informing people about traditional Indigenous territories around the globe that prompted the phrase: “Whose land are you on?” Still, despite its reductive nature, the practice of land acknowledgments today, good, or bad, allows Natives and non-Natives to begin the conversation of healing. To give credence to the fact that Indigenous peoples resided on these lands long before settlers arrived. Over 20,000 years ago, in fact, as the recent discovery of fossilized Indigenous footprints in White Sands, New Mexico indicated last year.

For Native peoples, no one owns the land. It has become

common knowledge that Indigenous peoples prefer to think of themselves as stewards of the land. A reciprocal relationship that has been occurring since creation and is deeply embedded in their language, their stories, and their teachings. If anything, land acknowledgments have opened a pathway for Indigenous educators and advocates, from the community level to higher education, to reconnect and uplift their own Indigenous ways of knowing through holistic, place-based education. Wisconsin First Nations, an educational resource platform, sums it up as: “Place-based education (PBE) immerses students in local heritage, cultures, landscapes, opportunities and experiences, using these as a foundation for the study of language arts, mathematics, social studies, science and other subjects across curriculum.”

There is no clear definition for place-based learning, it is as multi-layered as trying to understand Indigenous identity. To better understand this emerging paradigm, I sat down, over Zoom, with three Native Forward Scholars Fund alumni, who are implementing Indigenous knowledge ways in the areas of community, engagement, and sustainability to better improve the lives of Indigenous peoples.

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“Part of place-based research is the need to create a sense of belonging for these students. To take our cultural and socioeconomic perspectives and apply it to the real world. As Indigenous people, we take our traditional knowledge everywhere we go.”

Gavin Nadeau (Turtle Mountain Band of Chippewa), Native Forward Scholars Fund Alumnus and Advisor for TRIO Student Support Services at the University of North Dakota

belonging for these students. To take our cultural and socio-economic perspectives and apply it to the real world. As Indigenous people, we take our traditional knowledge everywhere we go.”

Nadeau attributes much of his success in the sciences to attending a Tribal college straight out of high school.

For him, Tribal Colleges and Universities (TCUs) help Indigenous students transition from life on the reservation to a life in a fast-paced urban area. According to the U.S. Department of Education, “TCUs are both integral and essential to their communities, creating environments that foster American Indian culture, languages, and traditions.”

Gavin Nadeau, Turtle Mountain Band of Chippewa, Native Forward Scholars Fund Alumnus COMMUNITY “Land acknowledgments are nice, but unless you’re going to follow those with actions, they don’t mean anything at all. They are just words on paper,” says doctoral student, Gavin Nadeau (Turtle Mountain Band of Chippewa), who serves as an advisor for TRIO Student Support Services at the University of North Dakota. According to its website, TRIO is “a set of federally-funded programs that give firstgeneration and income eligible students the motivation and support they need to graduate with a college degree.”

Part of Nadeau’s job is to provide these incoming students with a safe space to thrive academically.

“For my Native students, I treat them a little differently. I have my own biases towards them because I really do understand where they are coming from, what issues they are facing, and how to process those issues,” Nadeau says. Some of those issues include isolation, culture shock, and homesickness.

“As a former low-income student, myself, it was really hard to leave home,” he says emphatically. “Part of place-based research is the need to create a sense of

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On a recent visit to his alma mater, Turtle Mountain Community College, Nadeau witnessed first-hand the benefits of attending a Tribal college today: “They have all these cultural programs now. The science teacher over there, Dr. Stacie Blue, does a great job of showing her students the different types of plants and animals that reside on the reservation and the medicines it provides. This, to me, helps solidify that sense of space where we can learn more about our culture, our heritage, and our histories.”

ENGAGEMENT In early August, Tasha Fridia (Wichita, Kiowa, Caddo, and Hunka Oglala) was selected to join the inaugural cohort of the Obama Foundation’s Leaders USA program - a six-month professional development that seeks to “inspire, empower, and connect emerging leaders across the country.” Fridia’s role as National Director of Tribal Programs for the nonprofit organization, Friends of the Children, is what caught the attention of the foundation.

“Friends of the Children is a youth mentoring model that pairs a paid professional mentor with youth ages four to six who have the highest risk factors and lowest protective factors. These mentors meet with them four hours a week. Two hours in the classroom, two hours in the community throughout their high school career,” says Fridia.

This two-generational approach of engagement is rooted in the multi-generational concept found in most Indigenous cultures where families function as a unit in every aspect of their lives. A vast difference from Western society’s focus on individualism. In fact, Fridia attributes her success to her grandmother’s teachings.

Jodi Archambault, Hunkpapa & Oglala Lakota, Native Forward Scholars Fund Alumna

Her grandmother began her long educational journey with only a ninth-grade level education. Today she holds a master’s degree. Through her teachings, she was able to instill in Fridia the importance of education, and of community, both from a cultural standpoint and through a Western lens.

“Engagement goes back to our identity as Indigenous people. If we know who we are, we know how to engage our communities. And that really serves me well in my role,” she says with excitement.

“Living here on the reservation, the environment for some of our young people here is not the best. And so, if our young people are worried about those basic needs of food, clothing, safety, and shelter, how can they focus on learning?”

Like most Indigenous scholars, Fridia believes the generational trauma of the boarding school system is the root cause for a lot of the struggles Native youth face today. Despite this ugly truth, she remains hopeful: “Education was weaponized against us and because of that we were averse to the educational system for so long. As we start to come out of that, I feel like we've only scratched the surface of our limitless potential. The system is starting to look at our ancestral genius; things we’ve known for so long.”

SUSTAINABILITY “Before the Europeans came here, our ancestors were able to thrive on these lands for millennia. Sustainability is the only way to survive. And this comes from our core genetic memory. We understand how to plan for our grandchildren,” says Jodi Archambault (Hunkpapa and Oglala Lakota) who works as a strategic advisor for Wend Collective, which is a social impact fund that is “exploring pathways towards a world with more trust, more vibrancy, and more justice; accomplished by healthier relationships with ourselves, each other, communities, the natural world, and spirit.”

In 2002, Archambault received a Bush Leadership Fellowship from the Bush Foundation and has led an impressive career since then. With degrees in Native American studies and Public Administration, she has served as a political appointee under the Obama administration, managed the Native American Training Institute in Bismarck, North Dakota, and appears as a featured beading artist in the American Wing at The Met in New York City.

“I think place-based learning is really grounded in how I was raised and where I come from,” says Archambault, who grew up on the Pine Ridge Indian reservation.

“I'm really in awe of the ways that Indigenous people have taken care of what we have left. We have higher biodiversity on our lands, we have more natural prairie, and we have an abundance of certain species like elk.

Some of the nearly extinct species come to our lands on their own because it's more conducive to their survival.”

As a changemaker and advocate, Archambault leans into her arsenal of Indigenous teachings to protect the environment and center Indigenous epistemologies: “Ceremonies are how we engage with the land and interact with each other. We have specific instructions that were born out of both scientific observation and dreaming,” after a brief pause, she continues, “Things come to our people when we pray. And we still have that ability to have a deep connection with the places we live in. We still have people who are doing the ceremonies and dreaming the dreams.”

With placed-based learning at the forefront of Indigenous education and advocacy, it is optimistic to say that our future ancestors will continue to flourish on these lands by the seeds we plant for them today.

And if the rest of the world can revert to the Indigenous way of doing things, then without a doubt, the future is Indigenous.

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RELATIONALITY WITHIN

INDIGENOUS COSMOLOGIES

By Dr. Joannie Ha'tha'witz Suina

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arth gives us life. These wholesome words were shared during an afternoon conversation with Native Forward Scholars Fund Alumna Dr. Henrietta Mann (Cheyenne—Arapaho Tribes of Oklahoma). Her Cheyenne Tribal name is Ho'oesto'oona'e, or "Offers Prayers Woman.” At the age of 89, she recounted the beautiful path that has led her to be one of the most significant contributors in the history of not only Indian education but also Indigenous people as a whole. As she prefers to be called, Dr. Henrietta talked about Indigenous peoples and the wealth of traditional knowledge passed down from time immemorial. The intergenerational sharing about how to live in balance with the land, with the water, with the two-legged, and with those walking upright is vital to the continuation of life as we know It. She spoke so eloquently about her love for community and always wanting to be of support as an extension of her own values and beliefs.

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In 1980, on the same day she completed her oral defense for her doctoral program that would move her towards “all but dissertation (ABD)" status, she received the news that her husband had journeyed on. She was devastated by the news and heartbroken.

She considered dropping out and returning home. She felt lost and uncertain about what path she should take. She considered taking a job back at home. Still, she thought about Native student retention as well as retention of doctoral students. She shared that many decided not to continue their research journeys and often contemplated this place of ABD for many years, with some never completing their doctoral degrees.

Dr. Henrietta found her resilience through prayers and grounding herself in strength. She made the tough and emotional decision to stay in school. In 1982, she completed her studies at the University of New Mexico, earning a doctorate in American Studies and her dissertation, Cheyenne-Arapaho Education 1871-1982.

Dr. Henrietta Mann, Cheyenne—Arapaho Tribes of Oklahoma, Native Forward Scholars Fund Alumna

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Rose Bear Don't Walk, Bitterroot Salish & Crow, Native Forward Scholars Fund Alumna

Her research draws upon interviews with Cheyenne and Arapaho children, survivors, and descendants of those who attended various boarding schools on and off the reservation. Dr. Henrietta weaves in traditional teachings about White Buffalo Girl and the role of different religious denominations as a part of the early schooling of Native children in their attempt to eradicate and address the “Indian problem.” She evaluates and describes the problems with federal Indian boarding schools, including forced labor, the employment of teachers, transportation to and from reservations, as well as the experiences of students. She recounts her struggles to further affirm her identity and the importance of Indian education for Tribal nations. She believes that the movement towards Indigenizing education through culture, language, traditional knowledge, and protocols further asserts that identity was supposed to be stripped away from Indigenous people by the federal government.

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Dr. Henrietta’s passion for bringing awareness about the various attempts by the federal government to create boarding schools tells the chilling tale of her family's experience and her decision not to attend boarding school. “Manifest destiny and treaties were the government's way of using a system to try and further terminate and assimilate us," Dr. Henrietta said. She views the integration of Native American studies in today's academic institutions as a direct reflection of the passion and the focus that scholars like her have sought to instill in academia and, most notably, the community. Dr. Henrietta shared that when these curriculum models were initially being formally documented on the institutional and Western sides, there were a lot of questions about the legitimacy behind the theory. She described the desire to continue caring on traditional ways of knowing that are viable and respectful components of community contribution.

The conversation wrapped up with a reminder from Dr. Henrietta about nature and our dear Mother Earth. “The mountains, the cosmos, the universe are all a constant reminder that we are not the dominant ones in this land. We are small, but yet we have an important role in the caretaking and stewardship of protecting our planet for all the future generations," said Dr. Henrietta.

Meanwhile, Native Forward Scholars Fund Alumna Rose Bear Don't Walk (Bitterroot Salish/Crow) says relationality surrounds us. Her Crow name is Anuuchaabaah Bia, meaning "Headwater Woman" and was given to her by Myrtle Smartenemy. Formally, she is a Salish ethnobotanist and serves as the account manager for Indigenous Pact, a PBC that works to advance health equity for American Indians and Alaska Natives through health and healthcare consulting. Rose earned a bachelor’s degree in political science from Yale University in 2016 and, previous to that, centered her studies on the politics, socioeconomics, and institutional frameworks of Indigenous access to food systems.

Having a deep affinity for plant medicine and traditional knowledge, Rose described the connection between Indigenous people and the world around us.

She shared her experiences as a Gates Millennium scholar applying to 11 different out-of-state colleges as an undergraduate. She was accepted into several Ivy League colleges and ultimately decided to attend Yale University. Part of her reasoning for choosing Yale was the extension of Native American-centered support she received even before stepping on campus. She was eager to be immersed into a community with similar lived experiences of upholding culture, language, land, sovereignty, tradition, and values like hers. The personalized letter was sent to her extended kinship about what would be available as a Native student.

She learned about the different organizations available on campus and the one Native faculty employed (at the time). Today, she is excited to see how much it has grown since graduating, including the Indigenouscentric curricula and Native faculty on campus.

Bear Don’t Walk shared about the ongoing curriculum development in academia and locally within community-based settings. She described the “decolonizing" happening through these Indigenized ways of learning and interacting with plants, land, and the environment. She says she didn't want to burden her family with student loans. She reflected on working extremely hard to alleviate that financial burden on her family and herself through obtaining scholarships and

fellowships. Rose said she wanted to contribute to her family through education and funding it on her own; she expressed her gratitude to Native Forward Scholars Fund for various lifts through supporting her graduate school career.

There was a light-hearted and passionate expression about community health and intertwining that with traditional plant knowledge. Rose shared about “food as medicine” as a concept for the ongoing work where she earned a Master of Science in Environmental Studies from the University of Montana in 2019. She researched traditional ecology cultural revitalization and combating chronic illnesses through conventional practices and plant teachings. Understanding relationality through food, plants, land, and water is critical to addressing the ever-changing climate we are experiencing in our generation, and how we preserve it for the coming generations was also described at length.

The future of Traditional Ecological Knowledge (TEK) is an ongoing way of life for Indigenous people. Bear Don't Walk says this is at the forefront of discussions and planning for cultural revitalization. She envisions that reimagining our communities by mitigating food issues through integrating and recreating traditional cultural food knowledge goes hand in hand with healing. She says healing the land is healing the people. “I'm so proud to represent Native women in the field of science which has been, in the Western world, historically a space that was not created for us. In reality, Native women have been practicing various disciplines of science since time immemorial. I hope that by using my voice to amplify Indigenous science and positive science education that more Native youth will be inspired to pursue STEM and their dreams," Bear Don't Walk said.

Bear Don't Walk continues to ease into sweetness as she inspires the world of science with her research.

Her experience in working within Native communities continues to build knowledge about what it means to look beyond science to critically understand relationships and intentionality with plant relatives.

She believes that science and culture don't have to be at war with one another and that if Indigenous people continue to build community capacity, we can revitalize our ideologies and our cosmologies through the relationality of interacting with our sacred environment.

THE AMERICAN INDIAN GRADUATE | FALL 2023

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Morgan Stanley is proud to congratulate

Michael Daly, CFP®, CAP®

Named one of Forbes’ Best-In-State Wealth Advisors Being named to Forbes’ 2023 Best-In-State Wealth Advisors list is a testament to your experience, focus, and dedication to your clients’ financial future.

Thank you for the work you do each day and for carrying forward the standard of excellence at our firm.

Michael Daly, CFP®, CAP®

6565 Americas Parkway NE, Suite 400 Albuquerque, NM 87110 505-889-2879 michael.daly@morganstanley.com advisor.morganstanley.com/michael.daly

Family Wealth Advisor Senior Vice President Wealth Advisor

CFP Board owns the marks CFP®, CERTIFIED FINANCIAL PLANNER™, and CFP® (with plaque design) in the U.S.

Source: Forbes.com (Awarded April 2023) Data compiled by SHOOK Research LLC based on time period from 6/30/21 - 6/30/22. For more information on award methodology and criteria, scan QR code. © 2023 Morgan Stanley Smith Barney LLC. Member SIPC.

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WORDS ELDER FROM AN

It has been a little over 30 years since I worked with Native Forward Scholars Fund, known then as the American Indian Graduate Center (AIGC). When I left AIGC in the summer of 1992, I had been executive director for nine years and was the first Native woman to lead the organization after the departure of John Rainer. Those nine years were filled with many memorable events and growth for the organization and the students who we served. My roots are on the Fort Hall Indian Reservation in Idaho, where I grew up as one of 11 children. We were not well-to-do, but my parents saw to it that we were always cared for and fed. My Dad had several professions, including hunter, trapper, cowboy, rancher, and Tribal leader for the ShoshoneBannock Tribes. My parents both worked for our Tribe for years. My Dad was chairman for 15 of the 32 years he was on the Council. My mother was a strong Bannock woman who served our Tribe as an education committee member and advocate for Indian education for over 20 years. She was a tax commissioner and a teacher of the Bannock language, which she taught until a few months before she passed. She also served on many national committees with other Native educators. My siblings and I were fortunate to have our parents in our lives because they instilled in us the need for education and knowledge.

I recall my mother telling me always to keep learning as much as possible.

My work career has spanned close to 50 years. I am approaching my 75th birthday this fall. I attended public schools on and near our reservation in Idaho. I graduated from a public high school that borders our reservation.

I earned my BA in journalism from the University of Montana. Then I worked for 10 years before returning to school for my Master's in Public Administration at the University of New Mexico. I must say that my education allowed me to pursue a good career in both nonprofit management and federal service. After leaving AIGC in 1992, I went to work in Washington, D.C., and lived there for nearly 25 years. It was a good move, and I am glad my husband, daughter, and I went. I worked on behalf of Native people in all my positions. I worked at four federal agencies, the Administration for Native Americans for a brief time; the U.S. Department of Education, Office of Indian Education; the Bureau of Indian Education at the U.S. Department of Interior and the Office of Violence Against Women, the U.S. Department of Justice for 10 years. I was an executive director for three national Indian organizations, including the National Indian Education Association (NIEA), for five years in Virginia.

While at NIEA, I worked with Tribal educators nationwide to secure the first-ever Executive Order on American

By Lorraine P. Edmo

Indian and Alaska Native Education for K-12 Indian students. The order, nearly three years in the making, was issued

by President Clinton in August 1998.

During that time, NIEA collaborated with the National Congress of American Indians (NCAI), the Native American Rights Fund (NARF), the American Indian Higher Education Consortium (AIHEC), the National Advisory Council on Indian Education (NACIE), and many statewide and regional Tribal organizations who passed resolutions of support for the order. After it was secured, I went on to work at the U.S. Department of Education to implement the directive with OIE staff and Bureau of Indian Education personnel.

In early 2002, Congress passed legislation to create a federally-chartered nonprofit foundation to increase funding for BIA and tribal contract schools. The foundation was called the American Indian Education Foundation, but unfortunately, that name didn’t stick. I was hired to direct the new foundation, secure a name change and then try to find resources for the foundation known as the National Fund for Excellence in Indian Education (NFEAIE). This task lasted four years before BIA/OIEP decided to eliminate the director position and not pursue the foundation. I have heard from sources recently that there are efforts to revive the foundation.

Hopefully, they will succeed. From 2006 to 2016, I was deputy director for Tribal Affairs in the Office on Violence Against Women (OVW) at the Justice Department. It was a challenging and productive experience since I was able to work with Native women advocates from throughout the United States. Our office provided nearly $42 million in grants to Tribal governments, Tribal women’s coalitions, and nonprofits that partnered with Tribes every year.

The funds were used to combat domestic violence, sexual assault, stalking, and teen dating violence. I also conducted an annual tribal consultation with federallyrecognized tribes, working in cooperation with the Interior Department, Indian Health Service, and other Federal agencies that had a hand in combating violence against Native people. I left in January 2017, but OVW and its funding continue.

After returning to New Mexico in 2017, I continued to work for nonprofits for at least three more years but finally retired in October 2021. My advice to young Native students is to continue learning and don’t be afraid to take on a new challenge and do your best for Native people. We need Tribal advocates who will truly look out for our interests and stand up for our rights. We especially need more Native people in federal agencies in Washington, D.C. Our struggle is ongoing.

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Jicarilla Apache boarding school girls in uniform outside a school building on the Jicarilla Apache Reservation in Dulce, New Mexico, circa 1900-1910; Jicarilla Apache Reservation, NM.; Ralph Aspaas collection; National Museum of the American Indian, Smithsonian Institution (NMAI-086_004_000_P32920).

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RECTIFYING & HEALING FROM INDIAN BOARDING SCHOOLS It's going to take everyone, says a grassroots organization to bring about healing

By Kim Baca

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ne by one, a nun cuts a Kiowa child’s long, dark braids. Another nun runs a razor through the boys’ hair as the children listen to what sounds like gibberish to them from the pale, black-robed women.

While the scene depicted in an episode of “Reservation Dogs” had been created for television, it’s based on the real-life stories of Native children during the U.S. Indian boarding school era.

It was a little over 50 years ago when the federal government stopped forcing Native American children to attend boarding schools as a solution to take the “savage out of the Indian” by stripping them of their language and culture to move Indigenous people toward assimilation. There are no estimates of how many children were taken but by 1925, more than 60,000 children had either volunteered or were forcibly removed and taken to these schools where many suffered physical and sexual abuse or neglect.

While federal officials and some Americans have long known about the abuse and brutal treatment of Indigenous children, it’s only in the past few years that the issue has gained federal action. Yet the movement toward healing, seeking truth and justice by boarding school survivors and descendants has been ongoing.

It’s a movement that a grassroots coalition says anyone can get involved in to aid in healing and bring about change to ensure such policies never happen again.

“We know that this is going to take everyone to be activated in some way,” said Deputy CEO Samuel Torres (Mexica/Nahua) of the National Native American

Boarding School Healing Coalition (NNABSHC). “And it starts at home."

Starting in 1819, the U.S. government with religious and missionary groups began opening these schools to not only push assimilation, but also force Indigenous people off their land. It’s estimated that 520 boarding institutions opened in 37 states, including 21 schools in Alaska and seven schools in Hawaii. By 1926, nearly 83 percent of American Indian and Alaska Native schoolage children, some as young as three, were enrolled in such schools in the U.S. Though the 1928 federal Meriam Report described the poor, overcrowded conditions, and deficiencies in education, and the 1969 “Indian Education: A National Tragedy - A National Challenge” or Kennedy Report criticized the assimilation policy and said it led to the destruction and disorganization of Indian communities, led to a cycle of poverty and blamed education failures on students, federal agencies have done very little to act on rectifying this until now.

The National Native American Boarding School Healing Coalition was formed as a nonprofit in 2012 after boarding school survivors and descendants formalized their group when discussing accounts for recovery After seeing residential school survivors in Canada lead a movement to push for the creation of a Truth and Reconciliation Commission, an official group to study the issue and bring about justice, the American coalition began the work to create a congressional commission to document and preserve the experiences of survivors, many who are still experiencing the impact today.

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John N. Choate photographs of Carlise Indian School, circa 1879-1902. National Anthropological Archives, Smithsonian Institution [NNA INV.06805200].

The Canadian Truth and Reconciliation Commission was born out of the Indian Residential Schools Settlement Agreement, the largest class-action settlement in the country’s history. Canada provided about $72 million to support the group’s work and spent six years traveling between 2007 and 2015 to hear from more than 6,500 witnesses.

In June 2008, Canada’s Prime Minister apologized to First Nations people for the residential school policies after discovering the tragedies the children experienced, from sexual abuse to malnutrition. The research showed about 3,200 named and unnamed children died while attending these schools, although investigators said the number was likely higher than that.

Theresa Sheldon (Tulalip), the boarding school coalition’s director of Policy and Advocacy, says the historical trauma experienced in the U.S. manifested into intergenerational trauma that can be seen in 22

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the health and mental health of Native people and is exhibited in diseases like diabetes, alcoholism, obesity, and more.

“Suicide, addiction, high incarceration rates – the root cause is trauma, and the root cause of trauma that has been in our communities but most don’t know we are living it. We are high-functioning people in trauma,” Sheldon says.

The old assimilation mantra is also still seen in the adopted structure of Tribal governments and the federal laws created not to aid or strengthen but to control.

“The disparities in policies dictate our lives and the policies of how much our lives are worth are decided by non-Natives every day, from how much do we deserve in Indian Health Services even though we have treaties to how much we deserve in housing.

Students eating in dining hall, circa 1925-1935; St. Bernard Mission School photographs; National Museum of the American Indian, Smithsonian Institution (NMAI-125_pht_001_003).

If you look at policing, courts, housing, and banking, if you look at every policy that there is on control, it has been policies to isolate and disempower Native people,” said Sheldon, whose mother is a boarding school survivor.

“That’s why policies are so important,” Sheldon added.

“There are people who say I don’t want to deal with it; that’s so White. It is but that’s what controls our lives. And that’s why we have to get involved in changing it.”

The coalition is behind a bill to create a congressional Truth and Reconciliation Commission on Indian Boarding School Policy to formally investigate, study the impact and develop recommendations for legislation and administrative actions. Senate Bill 1723 would also establish a nationwide hotline for survivors and family members and prevent the removal of children from their families and communities under modern-day assimilation practices carried out by state social service departments, foster care agencies, and adoption services. A similar bill in the House co-sponsored by Reps. Tom Cole (Chickasaw Nation), (R-Okla.) and Sharice Davids (Ho-Chunk Nation of Wisconsin), (D-KS) is expected to be filed this year.

The coalition has signed a memorandum of understanding (MOU) with the U.S. Department of the Interior that created an initiative in 2021 to address the intergenerational trauma created by the policies. U.S. Secretary of the Interior Deb Haaland (Laguna Pueblo) is currently on a “Road to Healing” tour hear survivor stories

to collect oral history and connect communities with trauma-informed support.

As more survivors begin to share their experiences, the coalition is encouraging all Americans to call their congressional representatives to support S.B. 1723 as the coalition expects a Senate floor vote this year.

Supporters can also help in creating awareness of the tragedies that severely impacted young Native children and their descendants.

“It starts with wanting to normalize these conversations as hard as they are to have,” Torres said. “And we have seen an upswell of folks who are having conversations with their relatives. We hear from folks all the time who share with us saying my father, my mother, my grandfather, or my grandmother just started talking to us about this. They didn’t think anyone cared about it because they thought nothing was ever going to be done about it. But because there are more conversations about this, even just having the notion of normalizing these kinds of conversations has a strong possibility for bringing about healing.”

The coalition is also collecting stories from survivors and their families and asking those who may have been impacted by the boarding school policies or have been adopted or placed in foster care to participate in an anonymous survey to learn more about these experiences, the intergenerational impacts, and how people are healing.

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School buildings and grounds, circa 1900-1945; Thomas Indian School glass plate negatives; National Museum of the American Indian, Smithsonian Institution (NMAI-061_003_000_N49058).

“How we use our voice is powerful, and if we can come together as people, Natives, non-Natives, traditional, Christian and non-Christian, wherever we are and however we identify ourselves, there is an aspect of responsibility that we hold to make sure that the United States understands its history because this isn’t just Native history, this is American history,” Torres said.

Survivors are also asking for help in reaching out to nonfederally funded churches and religious organizations that operated the schools, which are not under the scope of the federal government’s initiative. Though some Christian groups have pledged to share their documents, others state records have been lost, damaged, or are

being organized for public view. The documents are important not just for the historical account but also for their descendants who could learn more about their relatives and honor them. Out of the 520 total identified institutions, 60 percent of records are unaccounted for.

“Though there is an underwhelming amount of attention paid to the addressing of Indian boarding school narratives in schools and the social and political discourse in the U.S., we can be part of compelling that part of change,” Torres said. “That needs to happen and unless that happens, then the United States will continue to commit this epic historical amnesia."

HOW TO HELP The NNABSHC has several ways to get involved with educating others and supporting S.B. 1723 • Call your congressional representative to briefly educate them about the bill and ask them for support.

• Share news, testimonies on social media with a caution message about triggering.

• Create a safe space to talk with survivors. Some may not want to talk or be ready to talk yet.

• Contact the Indian boarding school coalition with your story and testimony.

• Educate – Teachers can download a free lesson plan.

• Get aid in drafting a resolution for your tribe from the coalition.

For more information or other ideas, go to boardingschoolhealing.org.

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EMPOWERING INDIGENOUS LEADERSHIP Virtual Summit Offers Insights, Networking, and Community Impact

By Daryan Singer In an era defined by virtual interactions and digital connections, Native Forward Scholars Fund hosted the 2023 Indigenous Leadership Summit on August 4. The summit was a catalyst for transformation by providing a platform for skill development, relationship building, and community impact for all Native students and professionals who sought to make a tangible difference in their lives and those around them.

“In this journey of higher education, wherever we are our journey, it feels kind of lonely and just hearing that there are other Native Americans that are empowering communities and making changes, is always great to hear and be able to

With an impressive turnout, the summit drew the attention of a diverse audience broadcasting to over 430 registered participants from 40 states and representatives from over 129 federally and staterecognized tribes combined. Such an inclusive registration report illustrated the profound impact of the summit's theme and content, fostering rich perspectives and experiences.

Noah Dickerson (Yurok Tribe of the Yurok Reservation), Native Forward Scholars Fund Alumnus

The summit started with an engaging social capital session led by Native Forward distinguished alumni and community members: Cynthia Wilson (Navajo Nation), Randy’L Teton (Shoshone-Bannock Tribes of Fort Hall Idaho), and Alex Mendoza

connect.”

(Makah). Attendees delved into the intricacies of social networks, learning how to leverage them to enhance their collegiate and career experiences emphasizing their critical role in academic and professional success.

Navigating networking events can be daunting, but attendees made their mark. Native Forward Alumna Shandiin Herrera (Navajo Nation) led an impactful elevator speech session, focusing on message clarity, storytelling techniques, and delivery confidence. Participants emerged

with finely honed pitches, ready to excel in any setting, and even had the chance to showcase their skills during a virtual coffee break session.

Meanwhile, Native Forward Alumna Dr. Gabrielle S. Evans (HaliwaSaponi Tribe) led the final session shedding light on the advantages of building relationships early in the academic journey. Participants were empowered to harness future networking opportunities with practical tools and strategies.

Attendees also learned the art of small talk, campus resources, and the significance of personal branding.

The summit concluded on a high note, with attendees leaving with a renewed sense of purpose and empowerment and armed with a newfound understanding of social capital, polished elevator pitches, and a comprehensive networking toolkit. Attendees of Native Forward’s 2023 Indigenous Leadership Summit also emerged as leaders ready to create meaningful connections that will continue to drive their collegiate and career success.

“I think creating a network like this, having opportunities like this – just to hear from other scholars is really important. I also think it’s important for the undergrads to really hear what continues to drive scholars in Indian Country.”

Nonabah Sam (Navajo Nation), Native Forward Scholars Fund Alumna

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'THIS IS CEREMONY'

Redefining Graduation Traditions

By Antonia Belindo

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cross the board, from kindergarten diplomas to doctorate degrees, academia observes the significance of acknowledging and recognizing the honor of the earned achievements by a scholar in reverence and celebration. The event is commonly called commencement, convocation, or graduation, but most commonly, it is considered a ceremony for educational achievement. In Europe, this practice originates in the 12th century, where the formal traditions of wearing robes, gowns, emblems, and hats convey academic identity.

To this day, the adoption and modification of centuriesold European traditions and influences have adapted throughout time within contemporary American culture in society, language, arts, and education. The juxtaposed perspective of Native scholars in the U.S. in comparison to non-Natives is a direct result of federal Indian policy designed to eradicate Tribal Nations through ethnocide and cultural genocide, specifically through the creation of America’s educational system that began with government-operated boarding schools targeting Tribal children.

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According to the National Center for Education Statistics, in 2019–2020, the average adjusted cohort graduation rate (ACGR) for American Indian/Alaska Native (75 percent) public high school students was below the U.S. average ACGR of 87 percent. In 2021, of American Indian or Alaskan Native residents aged 25 or over, 15.4 percent earned a bachelor’s degree or higher, according to the Census American Community Survey by the Postsecondary National Policy Institute.

“This regalia is an understanding of what is deemed appropriate to wear for graduation ceremonies, and this institution was allowed to determine what milestones are important enough to be considered as tradition,” said Native Forward Alumna and Director of Native American Studies and Research and Sponsored Programs at Central Washington University, Dr. Christy Gilchrist (Tlingit).

For Native people, these concepts mirror the reverence and honor bestowed in a ceremonial space. As a scholar who completed a specific level of education, the type of insignia on expensive, unique, and sometimes elaborate gowns connects you to the institution that conferred your degree while sharing a space with family, friends, community, and educational leaders.

Toya Steward Downey, Mille Lacs Band of Ojibwe, Native Forward Scholars Fund Alumma

As students from Tribal Nations, wearing regalia is the same outward expression of connection to the communities, families, and traditions that they identify with. Specific patterns, adornments, and pieces compose the full attire that distinguishes and recognizes individuality, spirituality, accomplishments, and sometimes status. “Students want to be seen and valued. They are proud of their culture and traditions and want to express their culture by showing the beauty of the clothing or items they adorn,” said Native Forward Alumna, Executive Director of Strategic Communications, Equity, and Inclusion at Robbinsdale Area Schools in Minnesota and K-12 Educator Toya Steward Downey (Mille Lacs Band of Ojibwe).

For some, the presence of an eagle feather, beaded cap, or full Tribal attire reflects the ceremonious reverence and reclamation of honor in education, given the historical connotations the educational system withholds. “Regalia is an outer manifestation of who we are as a people, just as who graduates are in academics. It is intertwined and is not intended to be in the sense of ‘I just want to be different.’ We are honoring who we are," Dr. Gilchrist said.

Yet in Oklahoma, where more than 156,000 Tribal students are enrolled in Oklahoma public schools, Oklahoma Governor Kevin Stitt (R) vetoed legislation (Senate Bill 429) passed by the House and Senate that would have allowed Indigenous students attending a public school to wear traditional Tribal regalia at official graduation ceremonies.

The legislation included Tribal regalia pieces such as beadwork, shoes, jewelry, and clothing; the provisions also included eagle feathers and plumes.

Dr. Christy Gilchrist, Tlingit, Native Forward Scholars Fund Alumna 28

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“Wearing an eagle feather or regalia to show academic success and religious beliefs should be considered protected practices, and Native students should not be singled out for unique treatment,” said Native Forward Alumnus and Native American Rights Fund’s Managing Attorney David Gover (Pawnee/Choctaw).

The misconception of this outward expression of honorable achievement has resulted in the dismissal or refusal to participate in graduation ceremonies for some students across the U.S. who view this acknowledgment as a “special favor” for Native students. “And in those circumstances, lawsuits may be required to address the harm caused when a school refuses to allow a student to wear their tribal regalia. And NARF (Native American Rights Fund) has been here to answer those calls and assist as best as we can,” said Native American Rights Fund Executive Director John Echohawk (Pawnee.)

Protection of religious liberty is an inalienable right in the U.S. Constitution’s Free Exercise Clause. The U.S. Constitution also protects the right to free speech. “State laws exist, but if we are following the U.S. Constitution, that is considered the supreme law of the land and should take precedence,” Dr. Gilchrist said.

“We are used to wearing regalia to celebrate and for special events, so why should graduation be any different?” Downey said.

The continued rhetoric to restrict individual expression is a value held in high regard during the boarding School Era in the U.S. that utilized religious liberty at that time to encourage sameness, enforce authority, and systemically abuse Tribal Nations through their most vulnerable population. It can be understood that contemporary Native scholars are holding space in a place not designed for their success within a system that was derived to assimilate Tribes by depriving stolen children of their Tribal identity and traditional ways of knowing.

As we see the need for healing our knowledge systems, some efforts can be made now to learn from the past and create brilliant futures for the next generation of Native scholars who confront and heal from harmful educational practices. In Washington state, the Office of the Superintendent of Public Instruction has adopted Tribal consultation practices, implementing a Tribalbased curriculum, and mandating training for educators to create starting points for healing and redefining educational systems for Native students, according to Dr. Gilchrist’s experiences.

John Echohawk, Pawnee of school, to graduation day, Native scholars deserve the reverence to honor their identity as they choose as Dr. Gilchrist said, “this is their ceremony. This is our ceremony.

This is ceremony."

For more information on regalia at graduations, please visit https://narf.org/cases/graduation/.

In 14 states, legal protections are in place that prohibit schools from restricting students from wearing religious and cultural objects of significance. “This past May, the legislature adopted a long overdue statute regarding graduation ceremony attire for Native American students. The statute makes it crystal clear that allowing regalia, whether it’s a beaded cap, a stole, an eagle feather, or Tribal insignia, is the right thing to do. And it clarifies it for anyone who might question it. This statute both honors and recognizes Tribal traditions and practices,” Downey said.

Implications to self-determination ultimately affect all relationships and advances for Tribal Nations. As rulings, opinions, and determinations trickle down from the Supreme Court to the everyday interactions within communities and people, the most vulnerable population remains at risk if repeated denial to their inherent and inalienable rights to exist. From the first day THE AMERICAN INDIAN GRADUATE | FALL 2023

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Celebrating 25 years of Service to Native Students: Advice from Auntie Marvy

By Sara LaBarge

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Marveline Vallo Gabbard (Pueblo of Acoma, New Mexico), fondly called “Auntie Marvy” by Native students, is the scholarship operations manager at Native Forward Scholars Fund. Marvy is passionate about working with Native students and seeing them achieve their academic goals. She says her favorite part of her role is outreach, meeting students in person, and hearing from them after being awarded a scholarship. Her journey with Native Forward began on June 15, 1998, so we sought her advice to celebrate her milestone of 25 years of service to Native students.

“Find the resources you need to be successful.”

It was mid-1998 when young Marvy first got the call to join the Native Forward team. She recalls being surprised the hiring committee selected her to join the team as an academic advisor. “I was happy, but scared at the same time,” said Marvy. Right from the start, everyone made her feel welcomed. She has since welcomed thousands of Native students into the Native Forward family, assisted in developing sustainable best practices around student support services, and has been instrumental in helping Native people achieve their educational goals.

When asked what advice she would give Native students, one of her top tips was to seek out the resources needed to achieve their academic goals.

“Look for services on your campus. They can offer educational guidance, personal advice, mentors on campus, and more. You just have to ask for help. There are a lot of resources that exist to help you on your educational journey. Native Forward is only one example.

There are many more," Marvy said.

Recently, she participated in Native Forward’s Welcome Webinar, which was designed to help students transition back to college smoothly. Scholars shared their experiences, Native Forward alums were present to offer helpful advice, and scholars even participated in a Q&A session. “I wish I had known a lot of the stuff we shared with the students when I was in college," Marvy said, reflecting on the event.

“Mentorship is critical.”

For Marvy, mentorship is a critical piece in Native professional success. Her journey has been influenced by so many during her tenure as the longest-standing employee at Native Forward. “Mentors along the way have helped me grow at Native Forward. I was encouraged to complete my bachelor’s degree here.

I have always been uplifted and supported by Native Forward colleagues. I am always able to call on my mentors from Native Forward if I need help,” Marvy said.

For over 25 years, she has built relationships with many professionals and cited a few mentors, including former Chief Operating Officer of Native Forward, Molly Tovar (Comanche), who helped her develop her writing skills.

In addition to Tovar, Marvy shared other influential leaders of Native Forward who have inspired her: former Executive Director of Native Forward Norbert S. Hill, Jr. (Oneida) and Native Forward CEO Angelique Albert (Confederated Salish & Kootenai Tribes).

“Angelique has been my number one supporter since she came on in 2017. I love how she leads, and she is always supportive and empowering me. She motivates you to do great, not just at work but outside of work as well,” Marvy said. She says the takeaway is this: Native professionals should always continue to seek mentorship throughout their careers. Whether you are just starting or are a seasoned veteran, having a strong mentor in your corner will strengthen your journey and help you grow your networks, leading to the next big piece of advice.

“Build your network.”

Marvy has empowered countless Native students to achieve their dreams. One of the things she loves about doing outreach in communities is her past students seeing her, remembering who she is, and catching up with them on where they are now in life. Some of her past students include the U.S. Secretary of the Interior Madam Deb Haaland (Laguna Pueblo), Director of the Smithsonian’s National Museum of the American Indian Dr. Cynthia Chavez Lamar (San Felipe Pueblo, Hopi, Tewa, and Diné), Navajo Nation President Dr. Buu Nygren (Navajo Nation), and Former Native Forward Board President and Director, Office of Budget and Performance Management, Bureau of Indian Affairs, David Mahooty (Zuni).

Marvy has built an extraordinary network through working with students and encourages her students to do the same as early as possible. “You have to create yourself a network of people who can help you navigate scholarships, college, and help you get to where you want to be,” said Marvy. She says building relationships that last beyond the higher education journey is essential. Marvy also says a solid network sets you up to become even more successful after college, and you will need folks you can contact for advice, help, and potentially even partnerships.

"Education is an important factor for how you want your future to be. Go to college and learn all you can. You may run into challenges, but you will overcome them. As you overcome these challenges, you become a better version of you, and you will know that you can do more.

Do not be afraid,” Marvy said.

Thank you, Marveline, for your investment in the lives of Native scholars and the investment you make in Indian Country.

We are Native Forward.

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INDIGENOUS PEOPLES' DAY Acknowledging Heritage, Culture, and Resilience

By Matthew Mora

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n the heart of autumn, as the leaves turn vibrant shades of red and gold, another transformation takes place across the United States — a shift in perspective. Every year, on the second Monday in October, communities across the U.S. come together to celebrate Indigenous Peoples’ Day. This day serves as a tribute to the rich history, cultural diversity, and enduring contributions of Native American and Indigenous communities. It stands in stark contrast to Columbus Day, a holiday that has perpetuated a Eurocentric narrative while ignoring the deeprooted Indigenous history of the Americas. In this

comprehensive exploration, we delve into the history and importance of Indigenous Peoples’ Day, featuring insights from Professor of Native American Studies at the University of New Mexico, Dr. Lloyd L. Lee (Navajo Nation), Native Forward Alumnus and Program Coordinator at United American Indian Involvement, Inc. (UAII) Valentin Contreras (Pala Band of Mission Indians & lipay Nation of Santa Ysabel), and Owner and CEO of Poston & Associates, LLC Stephine Poston (Pueblo of Sandia). Together, let’s embark on a profound journey through the roots of Indigenous Peoples’ Day, its cultural significance, and the path it paves for future generations.

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in the Americas on October 12, 1492. Two years later, in 1994, Santa Cruz, California, followed suit, demonstrating the growing momentum for this change. Starting in 2014, many other cities and states across the nation began adopting Indigenous Peoples’ Day, signaling a widespread acknowledgment of the need to shift the narrative.

The significance of this shift reached new heights in 2021 when President Joe Biden formally commemorated the holiday with a presidential proclamation. The historical moment marked the first time a U.S. President had officially recognized Indigenous Peoples’ Day – though not without controversy – underscoring its importance in national conversations and its first steps in rectifying history.

Dr. Lloyd L. Lee, Navajo Nation, Native Forward Scholars Fund Alumnus SHIFTS IN PERSPECTIVES The inception of Indigenous Peoples’ Day can be traced back to the late 1970s when the United Nations held the International Conference on Discrimination Against Indigenous Populations in the Americas in Geneva, Switzerland. It was during this pivotal conference that discussions about replacing Columbus Day with a more inclusive celebration honoring Indigenous cultures and their long history gained momentum. This shift in perspective aimed to rectify the historical inaccuracies perpetuated

by Columbus Day and acknowledge the devastating consequences that colonization had on Indigenous populations.

“It’s really about bringing people’s awareness of who we are and our histories and our ways of life and that we didn’t disappear, that we weren’t assimilated, that we’re still here and we still practice our ways of life and speak our languages,” said Dr. Lee. Indigenous Peoples’ Day serves as a powerful reminder that Indigenous communities have not only survived centuries of adversity but continue to thrive while preserving their rich cultural heritage. “It’s about exercising our ways, our ceremonies, our prayers,

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our traditions, and rituals. And yes, it’s been lessened because of our history and the trauma and violence that we’ve experienced, but it still continues. In that sense, it’s about bringing peoples’ awareness of who we are,” Dr. Lee said.

However, the transition from Columbus Day to Indigenous Peoples’ Day was not an overnight phenomenon; it was the result of a gradual awakening to these historical truths and a growing recognition of the need to honor, understand, and recognize Indigenous cultures. The first official institution of Indigenous Peoples’ Day took place in Berkeley, California, in 1992, a significant year as it coincided with the 500th anniversary of Christopher Columbus’ arrival

Despite the widespread adoption, compounding decade-over-decade since its conception, Indigenous Peoples’ Day reached a fever-pitch of controversy in the media as a so-called “forced replacement” to Columbus Day. This led to many Americans feeling as though their perceived erasure of Columbus Day, and Christopher Columbus himself, was an attempt to eradicate and rewrite history.

“One misconception is that it [Indigenous Peoples’ Day] replaces Columbus Day, and that Native people are totally against other people in general. As far as I know and what I understand is that, if you look at any Native philosophy, and you see our worldview. None of them talk about replacing people or discrimination against others or kicking out people - it’s more about creating a pathway to understanding,” Dr. Lee said.

“It's really about bringing people's awareness of who we are and our histories and our ways of life and that we didn't disappear, that we weren't assimilated, that we're still here and we still practice our ways of life and speak our languages."

Dr. Lloyd L. Lee (Navajo Nation), Professor of Native American Studies at the University of New Mexico

Valentin Contreras, Pala Band of Mission Indians & lipay Nation of Santa Ysabel, Native Forward Scholars Fund Alumnus CELEBRATING HERITAGE AND CULTURE

level it’s important to lift our voices to be seen and heard,” said Poston.

Indigenous Peoples’ Day is more than just addressing historical narratives; it is also a celebration of Indigenous heritage and culture.

The holiday provides an opportunity for Indigenous communities to share their traditions, languages, art, and music with the world. “I think what allies and Native people can do is gather and trade ideas, raise awareness and put in the legwork so other people know what’s going on in Indian Country. All these Indigenous people know the best way to take care of this. We should just follow in their footsteps and learn from our ancestors and collaborate and provide a better space for the next generation,” Contreras said.

This day encourages dialogue, education, and collaboration to start this conversation and to continue the momentum for change and Native visibility.

Indigenous Peoples’ Day fosters an opportunity for unity among Indigenous peoples and to initiate a deeper understanding to educate others on the systemic challenges, cultural traditions, and more importantly, Native sovereignty.

“Whether it be in policy advocacy, electing leaders who support and champion our causes, or to Native people at the highest levels of educational institutions, at every

INDIGENOUS CONTRIBUTIONS AND RECOGNITION The celebrations of Indigenous Peoples’ Day not only highlight the resilience of Indigenous communities but also sheds light on their significant contribution to society. Indigenous knowledge and practices have long been stewards of the environment, demonstrating sustainable ways of living in harmony with nature. Moreover, Indigenous languages, artforms, and medicinal practices have enriched cultures all over the world and continues to influence society.

By recognizing and celebrating Indigenous Peoples’ Day, we acknowledge that Indigenous cultures have always played a crucial role in shaping the Americas. It offers an opportunity for all Americans to learn from and appreciate the wisdom of

Indigenous communities, and to recognize their role as key stakeholders across our society – the same as any other group in the U.S. Indigenous Peoples’ Day stands as a testament to the resilience, heritage, and cultural richness of indigenous communities. Through its history, celebration of culture, and advocacy for change, this day has become a symbol of hope and unity. With each perspective, we are reminded of the importance of recognizing and honoring Indigenous contributions to society.

By celebrating Indigenous Peoples’ Day, we not only pay tribute to the past but also pave the way for a brighter future, one that embraces diversity, acknowledges historical truth, and respects the Indigenous peoples who have shaped the Americas for millennia. This holiday serves as a bridge between the past, present, and future, fostering a deeper understanding of Indigenous cultures and a commitment to a more inclusive and equitable world for all. In embracing this day, we honor the resilience and enduring spirit of Native people and work towards a more unified society through hope and understanding.

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2022 STUDENT OF THE YEAR UNDERGRADUATE

PETER THAIS

Saint Regis Mohawk Tribe (formerly the St. Regis Band of Mohawk Indians of New York) Thais is a member of the Saint Regis Mohawk Tribe on the Akwesasne Indian Reservation and is pursuing a degree in Biological Engineering focusing on Ecological and Microbial Systems and a minor in Indigenous Studies at Cornell University. He is an active member of the Indigenous community at Cornell, where he is on the executive board of the Native American and Indigenous Student Program, working as an ambassador, and is the co-leader of the Indigenous Mentorship Program, which pairs freshmen with an Indigenous upper-class mentor. Thais was recently elected as National Representative to the Board of Directors of the American Indian Sciences and Engineering Society (AISES), a national organization dedicated to increasing Native representation in STEM careers. Thais said his mom and aunt would get the Winds of Change magazine when he was younger, he would see pictures of scholarship winners, college graduates, and Indigenous people making a difference and achieving honors and wanted to be a part of that. He said he knew it would take hard work but wanted to be someone who made a difference. Thais studied hard in high school, took challenging courses, and played sports, earning a spot on the All Native American High School Academic Team in 2021. He earned other awards, but he says this one meant the most because he earned a spot among the best Indigenous high school graduates that year.

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2022 STUDENT OF THE YEAR GRADUATE

CHRISTINA THOMAS Reno-Sparks Indian Colony

Christina Dawa Kustmana Thomas is Numu (Northern Paiute), Newe (Western Shoshone), and Hopi (Tobacco Clan).

She grew up on the Pyramid Lake Paiute Reservation in Wadsworth, Nevada, and is an enrolled member of the Reno-Sparks Indian Colony. She is an Indigenous scholar, vocalist, dancer, cultural activist, and language warrior, and her greatest role is as a mother. Thomas graduated from the University of Nevada, Reno, with a Bachelor of Arts in Music and a Minor in Biology in 2019. She is attending the University of California, Davis, as a fifth-year Ph.D. student in the Native American Studies Department and earning a Designated Emphasis in Performance and Practice Studies. Thomas attained her master's in Native American Studies from UC Davis in 2021. Her practice is rooted in the Great Basin, more specifically Northern Nevada. Her primary fields of study are historical musicology and language regeneration of Numu Yadooana [Northern Paiute language]. Thomas’ research amplifies Numu ways of making music history — privileging Numu knowledge, languages, and performance to Indigenize the music studies curriculum.

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GRADUATE

Chris Ollie

Paige Bergin

Three Affiliated Tribes of the Fort Berthold Reservation

Choctaw Nation of Oklahoma

Chris holds an associate’s degree in art, and while in school, he became enamored with the history of Indigenous cultures. Upon his graduation from Midland University this past May, he is starting another journey to help his Tribe and others through the power of education. Chris plans to return to his Tribe to learn more about himself and his culture.

Paige has been an educator for over 20 years for Union Public Schools and is in her first year at Southern Nazarene University. She graduated from Oklahoma State University in 2001 with a bachelor’s degree in Early Childhood Education. She earned her master’s in Educational Administration and Curriculum Studies from the University of Oklahoma in 2006. Paige works to establish and cultivate positive relationships and support for students and teachers in her district.

UNDERGRADUATE

GRADUATE

Michelle Martin

Mary Parker

Tulalip Tribes of Washington

Cherokee Nation

Michelle is a first-generation college student and a mom. She spends time studying, hunting, or helping others when she is not working. Michelle says she was not raised on her reservation, but she is raising her children on the reservation. She enjoys being more involved in her culture and traditional ways of life. When Michelle graduates, she plans to bring knowledge back to her Tribe to help people.

Mary is the Public Affairs Manager for the National Indian Gaming Commission. In 2020, she was named to the National Center for American Indian Enterprise Development’s 40 Under 40 and was awarded the Emerging Leaders of Gaming recognition by Global Gaming Business magazine.

In 2021, she was named Achiever Under 40 by the Journal Record Magazine. She is in the doctoral program for Instructional Systems Design and Technology at Sam Houston State University.

JUNE

MAY

UNDERGRADUATE

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GRADUATE

Jessica Doll

Tiffany Lee

Bishop Paiute Tribe

Onondaga Nation

Jessica is a Cerro Coso Community College sophomore and works as a peer mentor and college tutor. She plans to get her master’s degree in psychology to become a school counselor/Native liaison. Jessica wants to better her community and do her part in changing the school system to improve the education of future generations.

Tiffany is a doctoral candidate in the Department of Anthropology at the University of Hawaii at Manoa.

Her doctoral research examines island resilience and continued productivity in response to human activity by incorporating bio-geochemical analysis and archaeological materials from Tonga and Samoa to quantify shifts in island nutrient flows over time. She is also an alumnus of the University of Hawaii at West Oahu.

UNDERGRADUATE

GRADUATE

Kaylee Smith

Marianna Cota

Choctaw Nation of Oklahoma

Pascua Yaqui Tribe of Arizona

AUGUST

JULY

UNDERGRADUATE

Kaylee is a senior at Baylor University studying Instrumental Music Education with a minor in Educational Psychology. She hopes to teach elementary music and is passionate about undergraduate research. She has been published in the Texas Music Education Research Journal for a co-authored study on adaptive materials in the elementary music classroom for students with disabilities.

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Marianna is a graduate student from Jacksonville, North Carolina, pursuing a Master of Public Health (MPH) in Community & Behavioral Health at the University of Iowa. She completed her baccalaureate from Grinnell College in 2022 and majored in Biology with honors. She earned a four-year scholarship to Grinnell College as a QuestBridge scholar.

As a member of the Pascua Yaqui Tribe, she hopes to work with the Pascua Yaqui Tribe’s Health Department upon completing her degree.

GRADUATE

Jaelyn Adams

Sabrina Saleha Ahmed

Iowa Tribe of Kansas and Nebraska

Navajo Nation

Jaelyn is a senior at the University of NebraskaLincoln and is applying for her master’s in social work next year. She wants to be licensed as a mental health counselor specializing in helping children. She says a visit to the Pine Ridge and Rosebud reservations in South Dakota inspired her to choose a career dedicated to helping children and making a positive difference in their lives.

Sabrina Saleha is a screenwriter, actress, and first-generation college student, an MFA candidate for Screenwriting at the Institute of American Indian Arts, and a Native American Media TV Writer’s Lab fellow with SkinsFest.

In 2015, Sabrina Saleha graduated with a degree in business, and her academic goal is to contribute her research to creating sci-fi and fantasy worlds in the Native American cinematic landscape.

SEPTEMBER

UNDERGRADUATE

The Buder Center Scholars program is a premier graduate degree program in Social Work committed to the education of Native American/Alaska Native students.

The Kathryn M. Buder Charitable Foundation scholarship for tribally enrolled members includes:  Full Tuition toward a Masters of Social Work  Monthly Living Stipend  Professional Development Funds/Book Allowance  AIAN Concentration & other Specializations  Optional dual degree programs with Public Health,

Social Policy, and Law

 Other scholarships are available through the

Brown School

Contact us for additional information Email: bcais@wustl.edu  Phone: 314-935-4510 Website: buder.wustl.edu THE AMERICAN INDIAN GRADUATE | FALL 2023

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