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She the Resilient SUPPORTING THE POWER OF INDIGENOUS WOMEN'S LEADERSHIP

A THRIVING WOMEN PROGRAM FUNDERS BRIEFING

Cover photo with permission from Indigenous Women Hike (Thriving Women partner, 2019): Warrior women at sunset, pausing at a pass. In the summer of 2018, Indigenous Women Hike embarked on a 200-mile hike for the first time on their ancestral lands of the Nüümü Poyo. Photo by Autumn Harry (Pyramid Lake Paiute/Diné)

Publication Contributors Carla Cheney (Peruvian/German) MA, MSW, Donor Services - Writing Chelsea Miraflor Trillo (Pangitaa) MSW, Thriving Women Program Coordinator - Writing, Design, Editing Tia Oros Peters (Shiwi) MFA, Executive Director - Editing

She the Resilient SUPPORTING THE POWER OF INDIGENOUS WOMEN'S LEADERSHIP A Thriving Women Program Funders Briefing We begin with abalone shells. Ancestral stories across Native California allude to how abalone embodies the survival and resiliencies of Indigenous Women. When we start a conversation around the inherent power of Indigenous Women, we are able to root action in empowerment instead of victimhood. Too often, the narrative of Indigenous Women and Girls is centered around the disproportionate violences that impact them. Though it is important to grow awareness of and activate response to such issues, it is also crucial to amplify the fact that Indigenous Women still exist today -- that despite centuries of relentless affliction, Indigenous Women have been able to survive, thrive, and lead their families and communities forward. Their existence, evolution, and continued birthing of new generations means they have strategies of survival and thrival, of which are collectively building and reclaiming a healthier, safer, flourishing Indigenous World. When abalone shells clink together, they echo sounds heard at coming-of-age ceremonies this past summer, local to where Seventh Generation Fund for Indigenous Peoples resides. Sounds of Wiyot, Karuk, Natinxwe, Puhlik-lah and other Indigenous Girls of Northern California participating in coming-of-age ceremonies in honor of their transition into womanhood. Abalone shells make up much of their regalia, as to emphasize their sacredness, power, responsibilities, and resiliencies. These ceremonies were lost or rarely practiced for over a century due to settler contact and the intentional targeting of Native Women and children. Once an important public celebration of Indigenous womanhood, colonial invasion disrupted the sacredness and safety of the ceremony. This includes stories of miners feeling entitled to target and assault girls at their own ceremonies because they believed the community showcased she is now a woman and, in turn, rapeable. The extracting, exploiting, desecration, and devaluing of Indigenous womanhood is intrinsically connected to historical and ongoing colonization. But still Native Women rise. The fact that coming-of-age ceremonies have been actively revitalized for the past few decades illustrates one example of the impenetrability of Indigenous Peoples, led by Indigenous Women. As the backbones of their families and the heart of their nations, Indigenous Women ensure the future of their Peoples and homelands. Supporting their leadership affirms they have the right to do more than survive -- but dream, create, dance, laugh, and ultimately, Thrive.

The Power of Now

– Tania Morrison (Mohawk), Kalliopeia Foundation

“Having empowered, thriving Indigenous women is key to all of our future- to our shared future and the future of our planet.”

Many Indigenous prophecies point to this very time we are in: a time of shifts and

transitions, out of illusion and darkness, into enlightenment and collective awakening. A time of alignment and solidarity. A time of opportunity to collaboratively re-balance and shape a better world. The work of Seventh Generation Fund for Indigenous Peoples (SGF) Thriving Women Program illuminates these very prophecies by demonstrating the abounding power of supporting Indigenous Women’s movement-building, leaderships, and knowledges. As the program continues to grow due to new partnerships and strengthened relationships, we see how redistributing wealth and energy toward Native Women-led grassroots work energizes ripple effects of healing, kinship-making, revitalization, and innovation across Native communities. Our organization felt it was high time to facilitate more direct bridge-building between funders and our community partner projects, which led us to imagining and implementing the Thriving Women Program Funders Briefing. As a grandmother of self-determined philanthropy since 1977 and the oldest Indigenous-led, communitydriven organization, we are actively engaged in Indigenous movement-building and insiders in the work. With this evolving knowledge, we have become a bridgebuilder and catalyzer in the philanthropic arena around Native grassroots projects and initiatives. Our collective goal of the briefing and beyond is to mobilize more awareness and resources toward Indigenous community work. Though the briefing was focused on our Thriving Women Program, the presentations demonstrated more broadly how SGF continues to serve an important role in seeking out and building connections with exciting, innovative projects on the frontlines of community organizing across the Indigenous World. Our organizational values of relationship-building, integrity, and accountability have enabled us to offer hope in a good way and sustain our roles as catalyzers, advocates and funders. Our nonprofit management expertise and deep understanding of Indigenous worldviews and lifeways have allowed us to offer knowledge-sharing and sustain our roles as bridgebuilders, trainers and consultants. With these multiple roles, SGF was thrilled to partner with Amanda Coslor (Thriving Women Initiating Donor), NoVo Foundation Indigenous Communities Initiative, and Kalliopeia Foundation in creating the Funders Briefing.

Thriving Women: Not Your Pocahontas One of the main issues amplified at the gathering was around missing and murdered Indigenous Women, Girls, and Two-Spirit relatives (MMIWG2S), an international campaign highlighting the disappearance of Indigenous Peoples by way of murder, kidnapping, and trafficking. The campaign simultaneously brings awareness to the chronic lack of tracking the missing and murdered, and extreme lack of state and federal accountability and action to address this issue. It is disturbing that the first known case of MMIWG2S has been romanticized and popularized as a Disney Princess, Pocahontas. As one of the most prominent images of the Native Woman and a household name, it is a familiar children’s story about forbidden love, war, and a peaceful conclusion between Pocahontas, her tribe, and John Smith. But this account is far from the truth. It is based on a story of Matoaka of the Powhatan Tribe, who was abducted at a young age, trafficked and raped among colonizers, forced into marriage with an Englishman, and sent to England to be displayed around as an example of a christianized, civilized Indian woman. Essentially, she was held prisoner and used as a tool to justify colonization and propagate the idea that Native Peoples need to be saved. Matoaka died at only 21 years old, never being able to return home. This perverse re-write of Indigenous history is neither accidental nor uncommon. Stories of Indigenous Peoples have dominantely been colonial interpretations, not even led by the Peoples themselves. This lack of story sovereignty has allowed for the perpetuation of ideologies that legitimize violence and marginalization against Indigenous Peoples. It is this chokehold of narratives that has sustained stereotypes of Native Women as commodities, subservient, monolithic, disposable, savage, and inherently rapeable. When in actuality we are sovereign, ever-evolving, culturally-diverse, invaluable, brilliant, beautiful, and unwavering. Such ideologies are enmeshed in law. We see this in the United States with legislation that sanction Indigenous Peoples as subhuman. For example, Opliphant vs. Suquamish case of 1978 concluded tribes do not have jurisdiction over non-native persons who commit crime within their territories. This decision effectively legitimates violence against Native Peoples by creating a legislative loophole that protects stranger, non-native perpetration in Indian Country. Laws like these have allowed non-natives to target and assault Native Women without consequence -- encouraging and incentivizing violence against our sisters. We see this most evidently around extractive industry work. The desecration of Mother Earth through productions like pipelines and mining primarily impact Native homelands. Associated with these productions, man camps of hundreds or thousands of predominantly non-native men emerge. When this happens, rates of sexual violence and MMIWG2S skyrocket. In other words, the literal exploiting of and violence against Mother Earth has always meant simultaneous violence against Indigenous Women, Girls, and Two-Spirit relatives as embodiments of Her.

Violence is clearly incentivized, as revealed in the alarming rates of nonnative perpetration and overall rates of victimization:

More than 4 in 5 Native women - 84%- have experienced violence in their lifetime 56% have experienced sexual violence in their lifetime (97% by non-Native perpetrators) 56% have experienced physical violence by intimate partners in their lifetime (63% by non-Native perpetrators) 49% have been stalked in their lifetime (89% by non-Native perpetrators) Compared to white counterparts: 2x as likely to be raped, 3x to be murdered, 5x to be physically assaulted, 6x to be incarcerated Echoing what many of Thriving Women community projects have articulated: these violences experienced by Indigenous communities are not traditional. For thousands of years, Native Peoples have had laws and governance around community protection, accountability, and justice. One community project reported that there was no ancestral word for “marital rape,” which alludes to the fact that contemporary colonial issues have required Indigenous Peoples to articulate new violences impacting their communities, so that they can begin to break their silence and elevate the understanding that none of this is normal, acceptable, or traditional. “Thriving” Women inherently speaks to Indigenous Women’s capacity to thrive despite the many oppressive systems and violences working against them. Since settler contact, Indigenous Women have led their families and communities in creating innovative solutions to historical and contemporary issues, maintaining and revitalizing cultural lifeways, and continuing to evolve as a Peoples. Our organization defines thrival as

the ability to evolve and flourish well, in good health, vitality, joy, and hope; for Indigenous Peoples to do more than survive -- to thrive -- and live on our own terms into that in full actualization

We see evidence of thrival in the following statistics:

Native Peoples are steadily increasing in numbers, expected to increase by 25% in the next forty years Native Hawaiians expected to reach 675,000 Peoples, matching the estimated numbers in 1778 (Cook’s first contact) Native Peoples are the fastest growing demographic of the U.S., majority aged 24 years and younger The fact that the largest and fastest growing demographic are young Native Peoples shows the health and wellbeing of Native communities are actively being restored.

Though our organization has supported Indigenous community projects with majority women leadership for many years, the articulation and implementation of the Thriving Women Program is relatively new. Recent partnerships and strengthened relations with other supporters have allowed our organization to grow in capacity around addressing gender violence through the Thriving Women Program. From 2014 to 2018, there was approximately $1.65 million in direct grants, program-related support, and capacity building to Thriving Women grantee partners. As of September 2019, $700,000 was re-granted to 36 projects across the Indigenous World, including in Native Alaska, the Great Plains, Guåhan (Guam) and more. As the program continues to evolve, we have recognized an increased need to respond to the accelerating awareness of issues impacting Indigenous Women and Girls, Indigenous Women-led community projects and initiatives, and the tremendous need throughout the Indigenous World in reclaiming communities without violence. As it stands, we have potential projects in Aotearoa, Ecuador, El Salvador, India, Kenya, Ghana, Guatemala. Additionally, due to limited funds in the program, $550,000 viable proposed projects in the so-called U.S. could not be funded this year alone. In general, support for Native-led projects remains dismal. A recent report by Native Americans in Philanthropy revealed that only 0.4% of total annual funding by U.S. foundations (2002 - 2016) goes to Native-led projects, of which only 15% goes to general support. This emphasizes how Indigenous Peoples’ invisibility persists even in the philanthropic arena with the notable lack of support and attention. There exists critical need to directly support Native Women-led work and Native community-based projects.

"Native women are time travelers: we are healing the past, helping our peoples survive the present, and building the future." - Annita Lucchesi (Cheyenne) Executive Director, Sovereign Bodies Institute

Accomplishments & Current Needs

Thriving Women Program Funders Briefing

On Monday, October 21, 2019, the sun shined especially

"The work of philanthropy – love of humanity – is not possible without and is furthered by human relationships. Philanthropy has an opportunity to create and nurture meaningful relationships with Indigenous-led organizations – particularly with organizations that support Indigenous women and girls to thrive. The work in our communities is powerful and resilient – join us." - Hester Dillon (Tsalagi [Cherokee]), NoVo Foundation 6

bright in Miwok territory. People across origins came together to engage with exemplars of Indigenous Women community leadership. It was the first Funders Briefing of its kind, where Seventh Generation Fund for Indigenous Peoples and our partners invited select philanthropic partners into an intimate learning environment about our Thriving Women Program. Participants learned about issues impacting Indigenous Women and Girls, while presenters illustrated communitybased responses to such issues. The day was filled with dialogue, laughter, and tears, ending with small group discussions and a futuring conversation to mobilize investment in Indigenous Women-led work. This convening achieved its collective goal of increasing awareness and directing resources toward Indigenous Women-led grassroots work, as evident by the immediate response and interest by participants. Commitments of support have already been made since the convening, as well as prospects for future partnerships. Together, we are already reaching new heights.

Seven Steps Beyond Survival Inspired by dialogue and small group discussions at the Funders Briefing, the following are seven recommendations for directly supporting grassroots work led by Indigenous Women and Girls: Recognize the causality of ongoing invasion and settler-colonialism, including mega-extractive development and land exploitation on the health and well-being of Indigenous Peoples, cultures and homelands.

Put into action, in coordination with those most impacted, initiatives and strategies that recognize Indigenous Peoples and Women's rights to do more than survive - To Thrive.

Trust Indigenous-led philanthropic organizations to help bridge Indigenous communities with the philanthropic arena.

Advance projects which re-engage or strengthen the relationship between Indigenous Women, their homelands, and Mother Earth as a critical and effective strategy.

Support Indigenous women-generated health and traditional healing strategies that emerge from community contexts and center culturally-grounded methodologies,Â including traditional ecological knowledges, food systems, coming of age rituals, and others.

Amplify the issues impacting Indigenous Women and Girls, continue to educate oneself and others, and advocate for reclaiming a world without violence against Indigenous Peoples and Mother Earth.

Make a commitment to support Indigenous Women and Girls -Raise at least $5 million for Thriving Women Program by 2024.

"The essential work Thriving Women’s initiative and 7th generation fund for Indigenous Peoples do everyday moves my heart deeply. I hope that more people, philanthropists and funders are inspired to give substantially more to the work of this integral organization as a part of healing a world for us all." - Amanda Coslor, Thriving Women Initiating Donor

Join us in this movement Thriving Indigenous Women is a Thriving Mother Earth contact@7genfund.org (707) 825-7640 P.O. Box 4569, Arcata CA 95518 www.7genfund.org/donate

"This is not just women's issues. Men need to step forward and assume responsibility in re-establishing a world without violence against Native Women." - Chris Peters (Puhlik-lah/Karuk) President, Seventh Generation Fund for Indigenous Peoples

Aknowledgements

The Thriving Women Program Funders Briefing attracted foundations, individual donors, and philanthropic consultants from different sectors of the philanthropic arena. We thank our partners of the briefing and all the attendees for their input and their commitments to identify resources and redistribute funding towards Indigenous led work.

Event Partners

Amanda Coslor, Thriving Women Initiating Donor Kalliopeia Foundation NoVo Foundation Indigenous Communities Initiative

Documentation Team

Hulleah J. Tsinhnahjinnie (Diné/Tuskegee) Rachael Nez (Diné) Nizhoni Ellenwood (Ni Mi'i Puu [Nez Perce] & Apache)

Participants Jennifer Agmi, The Libra Foundation

Rena Meyers-Dahlkamp

Amy Beck Landrith, RSF Social Finance

Margot Milliken

Tara Britton, Bioneers

Chelsea Miraflor Trillo, Seventh Generation Fund

Faye Brown, Faye Brown Consulting, Inc.

Tania Morrison, Kalliopeia Foundation

Kyra Busch, The Christensen Fund

Shirley Moses, Healing Native Hearts Coalition

Carla Cheney, Seventh Generation Fund

Hafsa Mustafa, Thousand Currents

Amanda Coslor

Sohrob Nabatian, Kalliopeia Foundation

China Ching, The Christensen Fund

Rachael Nez

Scott Davis

Tia Oros Peters, Seventh Generation Fund

Bezeer de Martelly, Solidaire Network

Theresa Page

Amira Jessica Diamond, Women's Earth Alliance

Sayra Pinto, Thousand Currents

Ren Dietel, Dietel and Partners

Maisha Quint, The Libra Foundation

Hester Dillon, NoVo Foundation Indigenous Communities

Marni Rosen, Colibri Foundation

Initiative

Deborah Sanchez, Seventh Generation Fund

Nizhoni Ellenwood

Kay Sandberg, Global Force for Healing

Heather Freitas, Seventh Generation Fund

Nina Simons, Bioneers

Yuri Futamura, Tamalpais Trust

Zak Sinclair, Sinclair Consulting

Hilary Giovale, GeoFamily Foundation

Cait Steiner, Pachamama Alliance

Nicolle Gonzales, Changing Woman’s Initiative

Melissa Stuart

Crystal Hayling, The Libra Foundation

Tara Trudell

Lourdes Inga, International Funders for Indigenous Peoples

Hulleah J. Tsinhnahjinnie

Roz Lee, Ms. Foundation for Women

Tami Jerue Truett, Alaska Native Women’s Resource Center

Dave Le Sarte-Meeks, Vadon Foundation

Jolie Varela, Indigenous Women Hike

Laura Loescher, Conflict Transformation Fund

Saraswathi Vedam, University of British Columbia

Dr. Henrietta Mann, Seventh Generation Fund

Miriam Volat, Riverstyx Foundation

Aleyamma Mathew, Collaborative Fund for Women's Safety

Rowen White, Kindle Project

and Dignity

Seraph White, 1980 Teresa Younger, Ms. Foundation for Women

About Seventh Generation Fund for Indigenous Peoples Founded in 1977, the Seventh Generation Fund for Indigenous Peoples, Inc. (SGF) stands as the first and foremost Indigenous-led, grassroots community-driven organization. The grounding principle, for which we are named, is based on the Great Law of Peace of the Haudenosaunee, which stipulates In every deliberation we must consider the impact on the seventh generation to come. This precept remains our guiding framework working with and for Indigenous Peoples, and it is from this fundamental philosophical and cultural standpoint that our purpose of existence and collective responsibility emanates: to promote Indigenous Peoples’ self-determination and the sovereignty of Native Nations. This recognizes our deep connections with and accountability to our families, communities and nations. It keeps us firmly grounded on a pathway of service, honor and integrity, not only for ourselves, but also for the generations to come. SGF’s strategy of direct support to Native community initiatives provides an integrated and dynamic program of small grants, issue advocacy, leadership development, fiscal management, program related training and peer learning opportunities to build and enhance a community group’s skills, engage creative problem solving and promote vibrant, self-sufficient and culturally empowered tribal nations.

Seventh Generation Fund for Indigenous Peoples Basic Glossary of Useful Terms "A distinct feature of Indigeneity - among the many markers of Indigenous identity across Peoples can be described as our unique attachments and relationships, the special bonds we have built over hundreds of generations to our lands and territories, and all of life – to the Natural World. This includes our recognition that everything is animate and alive, and that we are all related, linked, and mutually responsible." - Tia Oros Peters (Shiwi) Executive Director, Seventh Generation Fund for Indigenous Peoples Aquacide: the killing of the waters by dams, diversions,

Extractive industries: industries that commodify natural

privatization, deprivations, extractive industrial and

resources and disproportionately impact Indigenous

mega-agricultural developments, hydro-fracking, toxics

homelands and Peoples

and pollution, and other ways that inhibit or preclude Water’s ability to nurture, sustain and generate Life (Tia

Indigenous Peoples: capitalized and with an “s” to,

Oros Peters, Shiwi)

recognize that each Indigenous community and nation as distinct collectives with unique cultures, lifeways, and

Colonialism: the philosophy and practice of domination,

knowledges; all of whom have the right to self-

often entwined with religion, which involves the

determination (Tonya Gonnella Frichner, Onondaga)

subjugation of one people to another; general composition includes: dispossession, dependency and oppression

Frontlines: describes the multitude and diversity of

(Arthur Manuel, Secwepemc)

spaces in which Indigenous Peoples risk their bodies and lives to confront, disrupt, and stop ongoing colonization

Colonization: the act of invading Indigenous lands with

and predatory industries’ and practices encroachment on

the aim to settle and control the lands, territories, bodies,

the Earth, air, water, Peoples, and cultures.

spirits and minds Indigenous Peoples of the impacted area; Colonization generally refers to the process that is

Free, Prior, and Informed Consent (FPIC): A right that

perpetuated after the initial control over Indigenous

articulates that Indigenous Peoples may give or withhold

Peoples is achieved through invasion and conquest.

consent to any project or development that may affect

Perpetuating colonization allows the colonizers to

them or their territories and provides IP’s to negotiate the

maintain or expand their social, political, and economic

conditions under which the project will be designed,

power. (Michael Yellowbird, Arikara)

implemented, monitored and evaluated; such consent can be withdrawn it at any stage. FPIC is embedded within the

Corn line: indicating the imposed colonial border

universal right to self-determination and recognized in

separating the United States and Mexico by recognizing

the United Nations Declaration on the Rights of

Indigenous Peoples’ inherent link to corn, our Ancestors,

Indigenous Peoples

and to each other (Tia Oros Peters, Shiwi) Genocide: the intentional, deliberate and systematic Decolonization: the act of unlearning and un-doing

killing or destroying of a Peoples

colonial systems, structures, and ideologies (Chelsea Miraflor Trillo, Pangitaa); the meaningful and active

Man Camps: temporary housing facilities constructed for

resistance to the forces of colonialism that perpetuate the

predominantly white/non-Native and/or non-local male

subjugation and/or exploitation of our minds, bodies, and

workers on resource development projects in the oil,

lands. Its ultimate purpose is to overturn the colonial

pipeline, mineral mining, hydroelectric, forestry and

structure and realize Indigenous liberation (Michael

related extraction industries. There is a direct correlation

Yellowbird, Arikara)

between these encampments and violence against women.

Medicine Line: the colonial border separating Canada and

Self-determination: the inherent right and freedom of

the United States; 49th Parallel

Indigenous Peoples to dream and actualize our own futures in accordance and harmony with our cultures,

Missing and Murdered Indigenous Women, Girls and

histories, languages and worldviews; to participate in

Two-Spirits (MMIWG2): campaign highlighting the

decisions that affect us, to choose how our lives are to be

pervasive disappearance of Indigenous women, girls and

governed, to govern ourselves, and control our

two-spirit relatives by way of genocide, sexual

development; to have the right to live as our cultures,

exploitation, and human trafficking

values and beliefs determine

Ongoing colonization: since settler contact, the ongoing

Sovereignty: Indigenous Peoples’ inherent right and

act of subjugating, oppressing, and desecrating the

freedom to exercise full control over our political, social,

Natural World and Indigenous Peoples, their lifeways and

cultural, and spiritual trajectory including governance and

cultures

decision-making

Re-Indigenization: the active and dynamic process of

Terracide: the death of the capacity of Earth to be mother

recovering traditional relationships to Land, Community,

to the future generations (Tupac Enrique Acosta, Nahuatl-

Culture, and Spirit for Self Determination, collective

Xicano)

liberation and to restore balance. Thrival: the ability to evolve and flourish well, in good Rights of Mother Earth: recognition of Mother Earth as a

health, vitality, joy, and hope; for Indigenous Peoples to do

living, animate and sovereign entity with the right and

more than survive -- to Thrive -- and live on our own

freedom to be healthy, balanced, and protected from

terms into that in full actualization

violence; codified in the Universal Declaration of Rights of Mother Earth, Cochabamba, Bolivia, April 22, 2010

United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP): drafted and negotiated for more than

Seventh generation: refers to the Haudenosaunee

30 years; adopted by the UNGA in 2007; a human rights

teaching from their Great Law of Peace to, Think not of

instrument establishing minimum standards recognizing

yourself, your own family, or even your own generation,

the human rights of the world’s 400-500+ million

consider the impact of your decisions on the seventh

Indigenous Peoples

generation to come; a founding principle and guiding philosophy of the Seventh Generation Fund for Indigenous Peoples

Recommended Reading Beginning and End of Rape: Confronting Sexual Violence in Native America by Sarah Deer (Muscogee) Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and Teachings of Plants by Robin Wall Kimmerer (Potawatomi) Decolonizing Wealth: Indigenous Wisdom to Heal Divides and Restores Balance by Edgar Villanueva (Lumbee) Funding Equity: Birth Justice and Human Rights in Maternal and Infant Health by Visionary Allies, LLC, including the work of Katsi Cook (Mohawk) and Tia Oros Peters (Shiwi) https://drive.google.com/file/d/1hiI8ZzZ6X0VkLe0ZNVbng0hv5TiLHtr0/view An Indigenous Peoples’ History of the United States by Roxanne Dunbar-Ortiz (Cherokee) We are Dancing for You: Native Feminism and the Revitalization of Women’s Coming-of-Age Ceremonies by Cutcha Risling Baldy (Hupa/Yurok/Karuk)

Heart of Her Nation Scarf

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Photo and items courtesy of: Tia Oros Peters

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