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Attachment C

PROCEEDINGS

of the Governor's Conversation on the Preservation of Traditional Native American Wisdom

November 999 Contents First Conversation November 1, 1999 1 Governor 's Introduction 1 Bob Staffanson's Presentation 1 Dr. Barney Reeves' Presentation 2 Questions for Consideration 3 What ought we to be concerned about? How is traditional culture at risk? Why is traditional culture worth preserving? Answers Provided by Participants 4

Conversation Reconvened November 29, 1999 7 Introduction 7

Small Group Discussion 8 The strengths and gifts of 's non-Indian community 8 Potential means of supporting a pilot program in Montana 10 Soliciting the best thinking about preserving traditional Native American wisdom 10 How do stories and storytelling help preserve traditional Native American wisdom? 11

General Discussion 12 Exciting Ideas 12 Potential Sacred Sites 13 Where We Go from Here 13 Near-term Tasks 14 Next Steps 14 The Montana Indian Institute 14

Participants 15

Page i First Conversation ~-six people attended November 1, 1999 • the 'meeting at the _ Governor's residence. For the first two hours, all sat in a circle facing one another. During lunch, people moved their chairs back to tables that were arranged in a circle.

Governor Marc Racicot's Introduction

• Referred to the "conversation" model for endowed philanthropy and its ongoing success. • Spoke of inviting to this conversation "people of good sense and honest purpose with a genuine interest in Native American culture." • Defined the purpose of this conversation as exploring how non-Indian Montanans can best assist Native American communities. The Governor introduced Bob Staffanson, founder and Executive Director of the American Indian Institute and a native of Montana. He completed his undergraduate study in music at the University of Montana and graduate study in New York City and Paris. He enjoyed a twenty-year career as a professional symphony conductor. Staffanson founded the Billings Symphony and conducted the Springfteld, MA, symphony. He returned to Montana and founded the American Indian Institute in 1973. He resides in Bozeman. The Governor then introduced former-Governor Tim Babcock who started the personal introductions with his own story of interest in and contact with Indian culture. Storytelling introductions continued around the circle. Interests were expressed in Indian community development, arts and culture, family/morality issues, health and healing, spiritual strength. Bob Staffanson's Presentation Bob Staffanson, founder and Executive Director of the American Indian Institute, described the germination and growth of the Institute. With a commitment born in a life-changing ceremony in which he participated with the Blood Indians of Canada, Bob established the Institute in 1973 with principal incorporators Chet Huntley, George O'Connor (president, Montana Power), Tim Babcock (former Governor), Joe

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McDowell (Chairman, Servomation Corp.), and Louis Lundborg (Chairman, Bank of America). The search for direction for the Institute led to a meeting at which the late Alphonso Ortiz said, "If what we want to do doesn't make sense to the Elders, it won't work." Bob subsequently hosted a meeting of Elders from the United States and Canada at the Headwaters of the Missouri River in August 1977. The Headwaters Council was a landmark event for the Institute. It provided the Institute with direction and focus; it emphasized the need for "no-strings" help in the survival of traditional Indian heritage; and it concluded with an agreement on an organizational structure that allowed the two groups (Indian Elders and the non-Indian Institute) to work together for two major goals: 1) the survival of traditional Indian heritage, and 2) cross-cultural communication. Both goals were accepted completely by both groups. The organizational structure of the relationship came from Indian imagery of cooperation: two circles. The Indian Circle would consist of the Elders who were there, and those whom they would recruit. The non-Indian Circle would be the American Indian Institute and any non-Indian people who want to help "but who do not have a personal or political ax to grind." Each circle would have its own responsibilities and functions. The non-Indian Cjrcle would be the administrative agency and support source for the work of the two Circles. The glue between the two circles would be trust; Bob was the trust figure. Bob mentioned many programs and activities in which the two circles have participated in the more than twenty years since their establishment. After twenty-plus years, "we have a relationship with traditional Indian people in North America that is unprecedented, and which provides unlimited opportunity for innovative cooperation." Dr. Barney Reeves' Presentation The Governor introduced Dr. Barney Reeves, an archaeologist and third generation southern Albertan. He grew up in Waterton Lakes National Park, is Professor Emeritus of the Department of Archeology at the University of Calgary where he worked for thirty years studying Native peoples' traditional culture, history, and the archeology of Alberta and Montana. For his community service in Native and sacred site preservation in 1990 he was awarded the Federal Minister of Heritage - Heritage Service Award, the first archaeologist to receive the award. He received the Governor General's Confederation of Canada Medal in 1992 for cross cultural communication. In 1992, he was honored by the Peigan nation for work preserving Blackfeet sacred sites. He has spent 20 years working with Elders. His Peigan

Page 2 name translates to "Big North Inside Lake" (Waterton Lake). Dr. Reeves began his discussion by telling the group that he was taught by his professors in the 1960s that "the Blackfeet people have nothing to tell us, that they'll tell you a story because you're a white person. They'll tell you a story because they want to please you." Dr. Reeves explained that he has since learned that the Blackfeet people have plenty to tell us. The reason they have so much to tell is that they've been here forever. Our version of Native American history needs to be corrected on that point. Our version - if you pick up a Montana history book - says the Blackfeet only got here after the horse. Dr. Reeves went on to explain that 1) sacred sites are essential to Native American well-being. 2) forests are cultural ecosystems, e.g., people have been using fire for centuries to control the system for the benefit of all the beings. 3) We hear a lot about the richness of the ethnobotany in the Amazon rainforest, and we must protect it. But we have an equally rich storehouse in our own back yard; Native peoples know about that storehouse and are willing to share their knowledge. Bob Staffanson explained: "We say we work with traditional people, spiritual people, and the Indians know what that is - the people who enrich their communities with ceremonies and wisdom, who sustain and support the heritage. The political people, for lack of a better term, are people who function in the systems we (non-Indians) have set up. There is a spiritual/political split in every tribe. Among the strongest traditional societies are the Six Nations in the Northeast and the Pueblo peoples in the Southwest. They have retained their internal structure exceedingly well. They are the most successful at living economically and successfully in two worlds. How many spiritual people are there? I don't know. But as long as there is one, there is hope. Lately, we've been seeing more young people at the ceremonies. That's a good sign. However, disconcerting things are happening in Indian communities. For example, at Hopi some youths are rebelling against their heritage. I used to be concerned that one day there would not be any traditional people, but the fact is that interest in cultural heritage is growing. Our organization, the American Indian Institute, is dedicated to helping Native people preserve their own heritage. We can't make it happen only the Native peoples themselves can make it happen. But, we all do one of two things: we hinder or we help, passively or actively. For the past 500 years, we've been hindering, even destroying cultures. The American Indian Institute for the first time provided a mechanism for traditional people to gather and strengthen their spiritual and cultural heritages with centuries-old concepts of trust and consensus-building.

Page 3 PROCEEDINGS Governor's Conversation on the Preservation of Traditional Native American Wisdom

The Governor asked participants to think about three questions during lunch: 1. What ought we to be concerned about? 2. How is traditional culture at risk? 3. Why is traditional culture worth preserving?

Answers provided by participants: 1. What ought we be concerned about? What can we learn? a. Child rearing b. Health c. Justice 2. How is it at risk? a. Government intervention (land, environment) b. 1V and popular culture c. Loss oflanguage 3. Why is it worth preserving? a. Health - Native culture holds knowledge affecting native people and all others. b. It's part of our North American heritage, a part of this land.

Joe McDowell asked the Governor, "What do you think we can and should do?" Governor: We have to abide by the law and respect contracts (i.e., treaties). We have to educate Montanans about the relationship between the u.s. Government and the tribes. I don't know how you get to spiritual understanding without accepting that Native Americans have a right to exist as separate nations. We also should make it mandatory that in education Montana history includes Native American history. We have to work toward the preservation of traditional culture "not only because it's right for [Native Americans], but it's right for us."

Page 4 There is lots of conflict around all Indian issues in Montana. There is a tremendous amount of misunderstanding among non-Indians about our contractual relationship with Indian people. For example, tribal sovereignty is a contractual relationship that cannot be severed unilaterally. ''We need an expansive and aggressive effort to educate" all Montanans about the "fundamental differences" between Indian and non-Indian law, culture, and tradition. Before we can recognize the value of Indian culture and history, we have to understand the contracts under which we live.... ''We must respect, appreciate, and admire this different culture." John Hart: There's a real sense of place for Native American peoples. The closest thing to it in our culture is the family farm, where people feel a special connection to a particular piece of land. Another thing we can learn is medicinal knowledge. Philip Deer said he knew 400 chants in old Muskogee. The chants each included the symptom, an herb for treatment, and a healing prayer. When we lose traditional Indian culture, we (all) lose 1) a sense of place, and 2) medicinal knowledge of indigenous plants. India Supera: In years of helping teenagers in my home with their homework, I can't remember ever seeing anything about the treaties. I agree we need education. Treaties could be part of a Montana (or national) school curriculum. A good thing has been happening since 1972 with the rise of spiritual teachers. The great hope of all the world's people is a spiritual enlightenment that allows all people to live together in peace. We need to bring wisdom into balance for both our cultures. Whatever we learn from them, we'll take back to use in our own lives. It seems to be a mammoth undertaking because of all of the diffei'ent government agencies involved. The spiritual instructor operates through his family, but heads of other families aren't that way. We need to be careful not to lump all Indian people together. Alan Nicholson: How would we like things to look and be in fifty years? Bob Staffanson said earlier that the most important elements for traditional cultures are language and land. One obvious thing we (non-Indians) can do is work toward preserving land that traditional people view as sacred. This group could help secure Chief Mountain (adjoining Glacier National Park - a sacred site to the Blackfeet). Bob Staffanson: I would like to respond to the notion expressed earlier that Indian nations are so different that we can't treat with them together. In various councils over the years, we've involved indigenous people from around the world, but their values and perspectives are basically the same. While some ceremonies or cultural details may be different, indigenous people are one people, one family. There are commonalties in the Indian world outside the political structure. At the traditional, spiritual level, there are enormous commonalties worldwide. That's why gathering coalitions of traditional people is easy, not hard.

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Governor: What would be the ideal result from this group? Bob Staffanson: My hope is that the meeting will result in the formation of a creative group of Montanans committed to the two-circle concept, and to supporting (financially and otherwise) and cooperating with a Montana Circle of Elders in a joint goal of preserving and strengthening the traditional indigenous wisdom of Montana. Non-Indians cannot preserve traditional culture - only the Indian people themselves can do that. However, we (non- Indians) can support Indian people with no strings attached as they do what they need to do to preserve and pass on their world view and knowledge and wisdom. Galen McKibben: It might be a good result to establish a "sacred site" in Montana. That was a part of the vision of the Elders who met at the Missouri Headwaters 25 years ago to map out the two-circle structure. Hope Stevens: The Fort Belknap tribes should have our support to fix their waters, etc., that were polluted by us through mining. We should oppose gold mining in the Sweetgrass Hills. Talk about preserving a sacred site! Governor: There are many other questions we should answer before we start picking specific issues or projects: 1. Are we a group? WholWhat are we? 2. What are the present day realities ofIndians and non-Indians? 3. What are the strengths and gifts of non-Indians? 4. What are the Elders doing? After we do a complete examination of the landscape, then we can determine whether we want to do something as a group. While all of the political difficulties raised are important, the thing I'm most concerned about is the disappearance of the Elders through aging and death the loss of language and the passing of wisdom from one / generation to the next. We need to move quickly to intervene. The Governor suggested that All summarize the day's discussion, mail it to all who attended the meeting, and elicit responses from people. Then the group will meet again (before the end of the year) to continue discussions. John Hart suggested we focus on values we share with indigenous cultures and use our commonality as a basis for moving on to the next steps. Nancy Owens suggested we involve our own Circle of (non-Indian) Elders, some of whom are present at this meeting, to set the agenda for future meetings. Dorothy Bradley suggested that small (2-3 people) groups identify and research questions for a future meeting. Volunteers will lead the discussion about such topics as the structure of a non-Indian circle, and its content. This group can take some responsibility for its own future. Dorothy Bradley: Some of us were laughing about taking so much time to introduce ourselves. But, now I think it was appropriate for this gathering. Storytelling is such an important part of Indian culture. I give us an A+ for our start.

Page 6 - - -- Nancy Owens: I want to say one other thing about the gathering. I was very thought-provoked about the separation of political and spiritual sides. I see now that much of my work has involved political Indian people. Our ability to make those distinctions is very important. Governor: "The political discussions are important. For example, the Hellgate Treaty gives the Salish Kootenai people the right to hunt and fish on their traditional lands. When a member of the tribe shoots a moose in Rock Creek outside the laws and seasons of the State of Montana, it's upsetting to many non-Indians, yet that person may be well within his rights. Misunderstanding of our contractual relationship quickly grows out of proportion. So, the political discussions are important, but the life of the [Indian] culture is more important." Meeting adjourned at 1 p.m. with promises to meet again within six weeks.

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Page 7 PROCEEDINGS Governor's Conversation on the Preservation of Traditional Native American Wisdom

INTRODUCTION

Conversation overnor Racicot thanked participants for returning to continue Reconvened athis important conversation and thanked them, also, for their gift November 29, 1999 of time. The Governor reviewed the agenda for the conversation and asked Bob Staffanson for an update on formation of the Montana Traditional Circle of Indian Elders. Bob Staffanson reported that several Elders have agreed to be part of the initial Montana Elders Circle. John Arlee, who is very well respected as a traditional person in western Montana, will be a key person in the Circle. He is from the Salish-Kootenai Confederated Tribes Reservation where he has found an associate to join him in the Circle. Arlee has contacted one Elder at the Fort Peck Reservation and two at Rocky Boys Reservation who are interested in forming an Elders Circle. Two traditional leaders at Fort Belknap are also committed to a statewide circle, he reports. Bob has contacted Elders at the Crow and Northern Cheyenne reservations and has one from each. Bob and John Arlee will fill out the Circle this winter, if possible, and set an initial meeting date. Staffanson reported that, on being informed about formation of the Elders Circle, one leader at Flathead remarked, "I feel it's time for something big to happen .... this may be it." Governor Racicot responded that he wouldn't be surprised if the leader were right, and noted the optimistic and positive influence of Native Americans from all tribes during the last session of Montana's legislature. However, the Governor cautioned, there is a skepticism in some political Indian circles about formation of a two-circle model in Montana, and urged both circles to communicate with tribal political leaders before suspicion turns to "active resentment." There is a need to communicate that we are proceeding at the urging of Native American Elders. / Staffanson noted that the political Indian people have always been suspicious of the spiritual people. "I'm not sure what the concern is; maybe preservation of power? If so, there will always be suspicion. It goes with the territory." Staffanson volunteered to arrange for John Arlee and a member of the national Traditional Circle of Indian Elders and Youth to visit with key political Indians in Montana.

Page 8 Small Group fl:)articipants then broke into discussion groups to examine some of Discussion F the thinking points included in the conversation briefing paper.

The strengths and gifts of Montana's non-Indian community At its best, one of the greatest strengths of Montana's non-Indian communities is the value placed on individual rights and responsibilities. And that strength is at its best when coupled with a commitment to fairness and neighborliness, which are also strengths. Another strength is a love for the beauty and solitude of natural spaces - the mountains, forests, prairies, even the badlands are counted as treasures by non-Indian citizens of the Treasure State. Montana's non-Indian community values and respects religious freedom, as well. Many of our ancestors came to this country seeking a place where they could worship according to their own beliefs. We respect the sanctity of other religions and the right of all people to worship in their own way. For many non-Indian Montanans another strength is the capacity to draw on resources outside of immediate family and community circles, such as corporate and philanthropic organizations. And, finally, some Montanans have the advantage of accumulated material wealth. These strengths and gifts should be acknowledged and valued as resources that can help preserve traditional Native American wisdom. Differences between the non-Indian emphasis on individual rights and an indigenous emphasis on responsibility to past, present, and future generations can be bridged by: • Restoring among non-Indians an attitude of respect for family (especially children and the elderly), community, and the / environment; • Becoming more aware of shared values and focusing on our commonalties rather than our differences; • Creating real friendships; • Remembering the qualities of expedition leader William Clark that engendered respect and friendship from Native Americans; • Becoming more educated about racism and Indian stereotypes; and, • Recognizing the sacredness of another culture's spirituality. There is potential for common ground between Indians and non-Indians in the similarity of an Indian sense of responsibility for the environment and the non-Indian love for natural spaces. Common ground also can be found in our shared respect for different beliefs, the shared value we place on learning, and the shared tradition of storytelling in both cultures (though non-Indians need to relearn and enhance their storytelling and listening capacity). To build on our non-Indian strengths and gifts, it is more advantageous for a non-Indian circle to focus on opportunities than on problems. However, to do this effectively, we first need to deal with non-Indian guilt over our ancestral mistreatment of Indians. Finally, there is a need

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to dispel the myth that Native American cultures have vanished. They have not; they have been forced underground and pushed into corners. Though non-Indians cannot restore indigenous cultures they can provide support to those Indians who seek to reestablish its central position in Indian communities, A first step is simply for non-Indians to respect the spiritual values of Native American communities and not interfere with opportunities for them to be exercised. The strengths and gifts of non-Indian Montanans can be employed most effectively to help preserve traditional Native American wisdom by: • Supporting the expansion of the Montana Traditional Circle of Elders and forming a Montana Indian Institute to fulfill the Elders' Circle directives; • Developing a textbook for Montana Indian history and placing the information on the World Wide Web (many Montanans of both races have a great gift for writing); • Creating a speakers bureau on traditional Native American wisdom, values, and spirituality, capitalizing on the core already in place at the Montana Committee for the Humanities, the Montana Arts Council Folklife Project, and the American Indian Institute. Non-Indian gifts and strengths have been well represented in the Governor's conversation. For example, Governor Racicot, Bob Staffanson, Barney Reeves, Dorothy Bradley, and John Hart are talented and effective spokespeople and role models; Jim Scott, Charlie Grenier, Hopie Stevens, India Supera, and Alan Nicholson are known for their generosity and charitable works; Tim Babcock, Steve Browning, Joe McDowell, Pat Seiler, Jim Utterback, Nancy Nicholson, and Ev Lensink cheerfully use their contacts to open doors for others; representatives of organizations such as the Montana Committee for the Humanities, the Montana Arts Council, the Montana Community Foundation, the Montana Historical Society, Montana Fish, Wildlife and Parks, Defenders of Wildlife, the Montana Bicentennial Commission, the Burton K. Wheeler Center willingly share information and collaborate to achieve results; Nancy Owens, Dan Fiehrer, Margaret Kingsland, Galen McKibben, Stephanie Rittmann, Janet Petroff, and Josh Turner offer respectful knowledge and experience. Others who should be enlisted include local historical societies, the Montana Heritage Project, community service organizations, and individuals such as Jo Smith. Compiling a directory of non-Indians willing to share their strengths and gifts to support traditional Indian leaders' efforts to preserve traditional Native American wisdom was suggested. Conversation participants identified events scheduled in Montana in the near future where such gifts and strengths can be called upon, for example: the Lewis and Clark Bicentennial and the National Association ofIndian Educators meeting in Billings in 2001.

Page 10 Potential means of supporting a pilot program in Montana "Support" comes in many forms, ranging from encouragement to trust, advice, cooperation, collaboration, volunteer labor, and funding. The two-circle model of the American Indian Institute enjoys: • Encouragement and trust from the Traditional Circle of Indian Elders and Youth; • Advice from Indian Elders, the All board of directors, program evaluators, and major U.S. charitable foundations; • Cooperation from tribal agencies and the Montana Department of Justice; • Collaboration with tribal Elders, tribal public health organizations and social workers, and Native American Trail advocates; • Volunteer labor from Native Americans in communities that host the national Councils and Healing the Future programs, as well as from board members, staff, contractors, and friends of All; and, • Funding from board members 'and staff, major donors, corporations, foundations, and special events, such as concerts by Carlos Santana. A Montana pilot project could find similar support. For example, a Montana Indian Institute could look for: • Encouragement and trust from the Governor's office, the Traditional Circle of Montana Elders, and the American Indian Institute; • Advice from the Traditional Circle of Montana Elders, the American Indian Institute, funders, and program evaluators; • Cooperation and collaboration from the Montana Committee for the Humanities, the Montana Historical Society, the Montana Arts Council, the Montana Bicentennial Commission, the Montana Heritage Project, the Montana Department of Justice, and various tribal agencies; • Volunteer labor from Montana Indian Institute members and friends, from Native Americans in program host communities (for example, Bicentennial Commission, the Montana Arts Council apprenticeship program, "National Treasures," Traditional Circle of Elders, and Healing the Future), and the Tribal Tourism Alliance; and, • Funding from individual donors, collaborations with natural partners, and endowment. (Because of its unorthodox two-circle structure, a Montana Indian Institute probably cannot expect substantial funding from mainstream foundations and corporations more accustomed to a western, unified, hierarchical structure.)

Soliciting the best thinking about preserving traditional Native American wisdom Traditional Native American wisdom is maintained and preserved by traditional Elders who participate in the cultural life of their people. Their involvement may include leading ceremonies; participating in family, community, and tribal events; teaching a worldview and the

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People's place in it; storytelling, singing, dancing, healing, creating ceremonial items; and praying for the People. This wisdom is shared orally and by example. Sometimes the information is confidential and is shared only with a select few who show an aptitude and interest in a given area.

How do stories and storytelling help preserve traditional Native American wisdom? Within oral traditions, the stories of a culture embody that culture's history, value system, worldview and more. Stories constitute the primary tool for educating the young and consistently defining the culture. In traditional Indian communities, stories are the mechanism through which values are maintained; moral issues are dealt with through stories. Because stories are so central and important to the life of the culture, those who know the stories - the wisdom keepers - are honored and respected members of the community, the fabric of which is woven of the wisdom. (It is important to note that in traditional Indian culture, some stories may only be told by those who have been given the "right" to tell them. Some stories can only be told to certain audiences - for example, men, women, or members of certain societies or clans. Many stories can only be told at specific times of the year, for example, after the first snow. Some stories are very sacred and can be told only in a specific environment. And, of course, many traditional stories make little sense in English and, ideally, should be told in the native language.) It is also true that, in mainstream U.S. culture, stories are important tools for educating the young and redefining the culture. In this society, however, the storytellers are no longer those who hold the wisdom of the culture. Rather, they are those who are most effective at telling stories. As a consequence, Disney and other fantasy moguls - those who control the content of television programming, and similar figures among all the media are the storytellers. As such, they are playing major roles in what and how children of Montana - Indian as well as non-Indian -learn and how culture in Montana is defined. Indian societies are oral societies. Stories are the mechanisms through which Indian culture is maintained. Storytelling is at the heart of every Indian culture. However, the number of people telling the stories is diminishing. Traditional storytelling is a great skill that is not all that common anymore. Stories make life interesting. Through stories, worldviews are communicated within and among cultures. For example, good history books tell stories about people, values, what happened. The root word of history is "story." In the Montana Heritage Project, school children are interviewing members of their communities to record local history through stories. The beauty of storytelling is that it's interactive. You can't interact with the written word. Non-Indian people are often fascinated by Indian stories. They would like to hear more.

Page 12 Stories give people a sense of who they are, a connection to their past. In the past, storytelling by whites and Native Americans occurred more frequently than it does now. The essence came from elders telling the story of a family, a culture, and younger people listening and learning and telling their own stories. Our generation does not do this. We need to do more of it. A Montana Indian Institute and Montana Elders Circle together could foster more storytelling in both societies. Montana is fortunate to have had (and still have) many wonderful storytellers, both Indian and white -].W. Schulz, Frank B. Linderman, Charlie Russell, Curly Bear Wagner, Dan Flores, Jim Welch, Tom Elliott, Robert Gopher, Earl Old Person, John Neihart, and Joe Medicine Crow, to name just a few. It was noted that in Indian communities, many wonderful storytellers are not well known outside the community. Much storytelling occurs among women and children around the kitchen table. Grandmothers and mothers hold many traditional stories. Several strategies were suggested for using storytelling to help preserve traditional Native American wisdom. • Develop the Montana Traditional Circle of Elders to provide a forum and climate for Indian people to share stories with their own people; • Establish a speakers bureau (such as the Montana Committee for the Humanities) to take Indian stories (via Indian storytellers) to a wider audience to foster cross-cultural understanding; • Bring storytellers into the schools and take schoolchildren out to the Elders to capture the stories in face-to-face encounters; • Support native language programs on the reservations so stories can be told and understood in the native context; • Record oral histories of Montana's spiritual Elders; • Employ Native American storytellers in appropriate settings, e.g., Lawrence Flat Lip at the Plenty Coup Museum (Ulm Pishkun has an ideal setting for this); • Establish a central clearinghouse and language center;. • Collaborate with museums to provide oral, living history in conjunction with artifacts.

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General fl':)articipants discussed future directions and the desirability of Discussion Festablishing a Montana Indian Institute (a non-Indian Circle) to support the Traditional Circle of Montana Elders.

Exciting Ideas The ideas emerging from the Conversation that most excited and inspired participants were: • "What counts is the land - our relationship to the land, the sacredness of the land, the idea of placing land in trust for prayer and spirituality." • "Spreading awareness in the non-Indian culture how the Earth is alive." • "That a Montana Indian Institute will be formed. It is needed." • "The potential for bridging the gap between the two cultures; finding common ground." • "Hearing from the Montana Traditional Circle of Elders what they would like us to help them accomplish, and getting the word out to responsive non-Indians throu out Montana." • "The unique strengths of the Conversation participants and finding ways to utilize them to preserve traditional Native American wisdom. The fascinating potential collaborations that could emerge from this group." • "This is a grand experiment because our non-Indian culture is most inventive, yet we have the sensitivity to be the second row in the two-row wampum." • "The opportunity to secure land for a sacred site, or sacred sites, to serve all Montana-area traditional people." /

Potential Sacred Sites It was agreed that the most suitable sites would be those not associated with a particular tribe - sacred land that was used in common by all tribes or land that was not traditionally used for spiritual purposes by Indian people, but that could be sanctified. Land divided by a river or stream, symbolizing the two-row wampum, also would be desirable. One site that seems to satisfy this would be land near the ancient chert mine near the headwaters of the Missouri. Other sites mentioned (perhaps not for sale, but available for use) include: Painted Rocks on Flathead Lake (University of Montana) Blacktail Ranch (Tag Rittel) Feathered Pipe Ranch (India Supera) Sieben Ranch (Scott and Gretchen Hibbard) Hilger Ranch (Cathy Campbell) N-Bar Ranch (Tom Elliott) Flying D Ranch (Ted Turner and Jane Fonda)

Where We Go from Here The two-circle structure that was designed by Indian spiritual leaders at the Missouri River Headwaters meeting in 1977 is unique and politically

Page 14 incorrect. The good news is, it works. The bad news is, it may take years of patience-bending labor to build the trust necessary to make it work. Participants agreed to move forward with a Montana Indian Institute modeled after the American Indian Institute two-circle structure, pledging a commitment of patience and long-range view. While some expressed concern about waiting 25 years to accomplish something, Bob Staffanson noted that a Montana Indian Institute probably can be established much faster than the American Indian Institute because there are more people committed to making it happen. Nonetheless, it will take time to build the intercultural friendships that engender trust. The two-circle model was viewed as viable because it builds on 25 years of experience of the American Indian Institute and the national Traditional Circle of Indian Elders and Youth. It allows each circle to use its unique strengths and to operate in ways that are familiar and culturally appropriate. Yet, it doesn't leave anyone out. The glue that holds it together is trust. Participants suggested that: • In its work, the Montana Indian Institute seek a balance between activism and study, relying always on the Montana Circle of Elders for direction, and using time between activities to learn more about traditional Native American wisdom and to build trust and friendship among its own members; • In building membership of the (non-Indian) Montana Indian Institute, seek representation from the four directions and hold meetings in the four directions to enable more people to attend; • In its conduct, continue to use a talking circle rather than Robert's Rules of Order. /

Near-term Tasks It was agreed that the purpose of the Institute is to carry out the directives of the Montana Traditional Circle of Elders. However, participants agreed that work can be done while the Indian circle is forming. In the near term, the Montana Indian Institute can: • Develop a list of historical sources, valuable Web sites, and a bibliography of resources about traditional Native American wisdom and spirituality; • Begin identifying areas of common ground and shared interests among non-Indian organizations and agencies; • Work on developing and sharing our own stories; • Develop a list of individuals and organizations with whom we should share the briefing paper and proceedings.

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------PROCEEDINGS Governor's Conversation on the Preservation of Traditional Native American Wisdom

Next Steps Several immediate tasks were identified to keep the momentum of the Conversation going: • Communicate with the Indian Community about the two circles. • Survey all the people invited to the Governor's Conversation to determine whether they would like to continue to be involved and whether they know of others who might be interested. • Gather e-mail addresses for all who wish to be involved. • Keep the political Indians informed about the results of this Conversation. • Produce a report and set a date for a next meeting sometime in the New Year. • Invite Elders from the Montana Circle to talk with the Montana Indian Institute core group about how to build a strong relationship between the two circles.

The Montana Indian Institute Those agreeing to form an initial core group for the Montana Indian Institute are: Jack Lepley, Galen McKibben, Arnie Olsen, Nancy Owens, Stephanie Rittmann, Pat Seiler, Hal Stearns, Alexandra Swaney, Jim Utterback

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Page 16 Tim Babcock Edythe McCleary Participants P.O. Box 877 RR 1, Box 1026-A Helena, MT 59601 Hardin, MT 59034 Dorothy Bradley Joseph McDowell 105 W. Main Blackfoot Road Bozeman, MT 59715 Ovando, MT 59854 (406)587-2454 (406) 793-5664 Charlie Briggs, Director Galen McKibben Governor's Office of Community Service Image by Design Capitol Station 32 S. Ewing Ave., Suite 108 Helena, MT 59620 Helena, MT 59634 [email protected] (406)442-757 Steve Browning [email protected] Browning Kaleczyc Berry & Hoven P.c. Scott Moore P.O. Box 1697 Norwest Banks Helena, MT 59624 P.O. Box 30058 (406)443-6820 Billings, MT 59117 [email protected] (406) 657-1909 Dr. Dan Fiehrer FAX (406) 657-3572 P.O. Box 811 [email protected] Helena, MT 59624 Alan and Nancy Nicholson (406) 442-3720 1 Quarry Lane (406) 442-0288 Helena, MT 59601 Charlie Grenier (406)443-5761 Plum Creek Manufacturing Inc. [email protected] 500 12th Avenue W Arnie Olsen, Director Columbia Falls, MT 59912 Montana Historical Society (406)892-6200 225 North Roberts [email protected] Helena, MT 59620 Dr. John Hart, Department of Theology [email protected] Carroll College Nancy Owens 1601 N. Benton Avenue P.O. Box 38 Helena, MT 59625 Basin, MT 59631 (406)449-6912 [email protected] (406)447 -4500

[email protected] Janet Petroff / 422 S. Black Ave. Julie Hitchcock Bozeman, MT 59715 Burton K. Wheeler Center [email protected] P.O. Box 170590 Bill Pratt Bozeman, MT 59715 418 11th Ave. (406)994-0336 Helena, MT 59601 fax: (406)994-0341 (406) 443-8313 [email protected] [email protected] Minette Johnson Barney Reeves Defenders of Wildlife #162200 Varsity Estates Dr., NW 14 W. Pine Calgary, Alberta T3B 428 Missoula, MT 59802 CANADA (406) 549-4103 [email protected] Margaret Kingsland Stephanie Rittmann P.O. Box 8381 2074 Oro Fino Gulch Missoula, MT 59807 Helena, MT 59601 Everett Lensink (406) 449-7368 [email protected] 11 Hoffman Drive Bozeman, MT 59715 Jim Scott President (406) 587-4306 First Interstate BancSystem Foundation (406)587-1245 P.O. Box 7113 [email protected] Billings, MT 59103-7113 (406) 248-8555 Jack Lepley FAX (406) 248-2092 P.O. Box 535 Fort Benton, MT 59442

Page 17 PROCEEDINGS Governor's Conversation on the Preservation of Traditional Native American Wisdom

Pat Seiler Hal Steams 575 Diehl Drive 400 Benton Helena, MT 59601 Missoula, MT 59801 (406)442-6480 [email protected] Hopie Stevens Box 1510 Marcella Sherfy, Parks Division Helena, MT 59624 Montana Fish, Wildlife & Parks (406)442-9424 1420 East 6th Avenue India Supera Helena, MT 59620 Feathered Pipe Foundation (406) 444-3753 [email protected] P.O. Box 1682 Helena, MT 59624 Mark Sherouse, Executive Director (406)442-8196 Montana Committee for the Humanities [email protected] 311 Brantley Hall, University of Montana Missoula, MT 59812 Alexandra Swaney (406)243-6022 Box 71 Jefferson City, MT 59638 Ann Staffanson P.O. Box 1388 Josh Turner Turner and Associates Bozeman, MT 59771-1388 (406)587-1002 908 Madison Avenue Helena, MT 59601 Bob Staffanson, Executive Director (406)442-9209 American Indian Institute [email protected] P.O. Box 1388 Bozeman, MT 59771-1388 Jim Utterback (406)587-1002 1923 Lime Kiln Road [email protected] Helena, MT 59601 (406)442-3336 [email protected]

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Prepared by the American Indian Institute P.O Box 1388 Bozeman, Montana 59771 406587-1002 Prepared with financial support from Philip Morris