Diné Action Plan Diné Binahat’Á Bee As’Ah Oodááł

DRAFT (updated 1/31/2018) NAVAJO NATION DINÉ ACTION PLAN DINÉ BINAHAT’Á BEE AS’AH OODÁÁŁ

VISION STATEMENT: “Empowering and Strengthening Healthier Generations through Diné Planning”

MISSION STATEMENT: Diné Binahat’á bee As’ah Oodááł Empowering, Strengthening and Leading the People to Prosperity

1 2 3 4 Miss Navajo Nation Letter of Support

5 6 TABLE OF CONTENTS

Navajo Cultural Context 9 Naayéé’: Violence, Substance Use Disorder and Suicide 19 I. Violence II. Substance Use Disorder III. Suicide IV. Challenges Diné Planning Model 21 The Diné Action Plan Team 22 I. Diné Action Plan Advisory Committee The Diné Action Plan 23 Nitsáhákees (Thinking) 24 I. Work Plan Organization i. Project History ii. Tribal Action Plan Project Description Nahat’á (Planning) 28 I. Diné Planning Team II. Challenges For Service Delivery on the Navajo Nation Iiná (Life) 32 I. Three-Branch Government II. Federal Partners III. Goals and Objectives i. Education and Awareness ii. Substance Use Disorder iii. Violence iv. Suicide v. Capacity Building Siihasin (Evaluation) 37 I. Evaluation i. Steps in Evaluation Practice ii. Standards for Effective Evaluation Outcomes and Annual Review Process 39 I. Annual Review II. Conclusion: Sustainability and Looking Ahead Appendix 40

7 ACKNOWLEDGEMENTS

The Navajo Nation wholeheartedly acknowledges the Substance Abuse and Mental Health Services Administration (SAMHSA), Tribal Technical Assistance and Training Center, and the Bureau of Justice Assistance (BJA) for their financial and technical contributions to the development of this Diné Action Plan.

In addition, we also would like to recognize the Navajo Nation Executive, Judicial, and Legislative Branches, Indian Health Service, Bureau of Indian Affairs, Bureau of Indian Education, Navajo 638 Health Care Providers, Navajo Nation Divisions, departments and programs for their involvement in each of the Navajo Nation workgroups from February, 2016, to date.

Ahxéhee’. DISCLAIMER

The opinions, findings, conclusions and recommendations expressed in this publication/program/exhibition are those of the author(s) and do not necessarily reflect the views of the Department of Justice or grant-making component.

This project was supported by Award No. 2014-DJ-BX-1085 and Award No. 2014-IC-BX-0007 awarded by the Bureau of Justice Assistance, Office of Justice Programs, U.S. Department of Justice.

8 NAVAJO CULTURAL CONTEXT

Slaying of the Monsters: A Traditional Diné Cultural Oral Journey Narrative: Our Guidance for Suicide, Substance Use Disorder and Domestic Violence in the Contemporary Society1

This recitation of the Twins story is compiled from several sources, including Navajo traditional oral histories and P. Zolbrod, Dine bahane’, University of New Mexico Press, 1984. Commentary is by Roman Bitsuie

As it is told by our elders and medicine people, Woman. The teachings of the Holy People, which there was a time when the women had been are embedded in our culture and our tradition, give separated from men and some children were us the tools to defeat our modern monsters. conceived in the Third World, the Yellow World or Ałnaashįį’ Adeezdéél. These children who were To understand how our culture prepares us to brought into the world without both parents, were defeat these monsters, we must understand the unnatural children, who became evil monsters and teachings that have been given to us by the devoured the People who lived at the time. These Diyin Diné’é (The Holy People). evil monsters are known as Naayéé’ to our Diné people. The monsters mentioned are just a few that roamed the world at that time. Some say there were Among these malevolent beings were twelve monsters in all. These monsters Deelgééd (The Horned Monster), Tsé are considered to be the most spiteful, Nináhálééh (Monster Eagle), Tsé evil beings that came into existence. dah Hódziiłtáłii (The Monster Who Kicks People Down the It is said that First Man saw fire Cliff), Binááʼ Yee Aghání (The on the top of Chʼóolʼíʼí (The Monster That Killed with Its Great Spruce Mountain), Eyes) and Yéʼiitsoh (The Big covered by a dark cloud. He Giant). asked First Woman if perhaps the Holy People would be able The Monsters made the People to help them. He planned to go unsafe, killed and injured them, to The Great Spruce Mountain. which caused disharmony and She said no, it was too dangerous loss. This is why family is the most since there were Monsters on the important of Navajo social structures, way. The cloud and fire were on the and why child rearing is our utmost mountain again on the second night, sacred obligation. the third night, and the fourth night. First Man decided he must go. In contemporary society, our People face monsters of the modern world. The Diné face the evil of hope- He journeyed toward The Great Spruce Mountain, lessness, which sometimes results in taking our lightning flashed and a rainbow glowed in brilliant own lives. Our people are attacked by the monster colors. The world had a moment of transformation. of addiction, and lose their lives to chemicals that Haashch’ééłti’í (Talking God) discovered a child, draw them into a trap of irresistible cravings, where known by some as Yikáí Yizhchí, Child Born they are poisoned and die. They succumb to the of Dawn, who later became Asdzą́ą́ Nádleehé monsters of frustration and its twin brother pain, and (Changing Woman). First Man and First Woman they lash out at children and loved ones in violence. accepted her as their daughter. She matured quickly and became the mother of Naayéé’ Neizghání These modern-day monsters are as deadly and evil (Monster Slayer) and Tó Bájíshchíní (Born-for- as the Monsters faced by First Man and First Water), The Twins whose father is the Sun.

9 The Holy People teach us that to become adults, told their mother, she said the Monsters would now live in the happiness of being a member of our know of them, and would come to seek them out. community and help our People, we must seek Their mother told them to stay inside and be safe, wisdom in order to obtain maturity and experience but the boys decided they must leave so they would adversities that come from facing fear by living in an not endanger their family. One day, before dawn, uncertain world. We must take the risks of living in they rose and ran down the Holy Path to the East. the world to gain more wisdom. As children grow, they experience the larger world. When we venture out into the world, we learn by They discover the boundaries of their life skills and using the teachings of our culture to make sense of experiences and those of their immediate family. our experiences and grow from them. To do this, we Some of their life skills come from their fathers and must use the wisdom of others, our elders and the mothers, but not all. They need to seek out mentors teachings of the Holy Ones to guide us. The gifts of who will help them. So it was with the Twins, who wisdom we receive bring us purity and strength, if found Spider Woman along their journey to the East we accept them and nurture them within ourselves, seeking their father the Sun. our family, our community, and as a whole nation. The brothers came to the sacred mountain called This is illustrated by Talking God’s discovery at the Dził Náʼoodiłii. They saw smoke rising from the top of The Great Spruce Mountain. ground and discovered it came from an underground room. Inside they saw an old woman sit- As the boys grew, the Holy People came to test the ting before a small fire. It was Naʼashjéʼii Asdzą́ą́ Twins’ readiness to face the world. They ran around (Spider Woman). “Enter, shitsóí” as she invited the the great mountain, chased by the Holy People who Twins into her home. “Who are you and why do you whipped them with mahogany branches and walk on Atįįn diyinii, the trail of the rainbow?” tormented them as they ran. The first time, the Holy People went much faster than the Twins. But The boys explained that Asdzą́ą́ Nádleehé (Chang- Níłch’ih Yázhí (Small Wind) came to them and ing Woman) was their mother and they were spoke in their ears, and told them to practice and running away from the Naayééʼ (The Alien improve. Twice more the Holy People tormented Monsters). “We are Yátashkii / Wótaashke’, one them as they ran, but each time the Twins became raised without a father,” the Twins said. Spider stronger and faster. Finally, they were faster than Woman welcomed them. the Holy People and proved that they were capable of bettering themselves. They led the whole way She told them their father was Jóhonaaʼéí, the and won the final race. “Well done, shitsóí,” said Sun, and that he lived far to the east, but there were Talking God and Water Sprinkler. “You have grown many monsters along the way. She warned them into what we wanted you to become. Now you can their father might try to harm them. serve well those who have nurtured you.” “You must cross four dangerous places,” said The teachings guide our youth to know that they Spider Woman. She described rocks that crush must go through the trials and torments of adolescence. But if they work and persevere, they can become individuals who will please the Holy People and live happy lives of contribution to their families and community.

This represents the peace that can be found when one lives a life consistent with the community’s values, standards and is a participant in the culture.

Asdzáá Nádleehé’s twin sons wanted to know their father, but Changing Woman would not tell them who he was or where to find him. They were given bows by First Man. They ventured South, West, and North to hunt, and in each direction, they saw birds that were the spies for Monsters. When they

10 people, reeds and cactuses that would cut them, and boiling sands that would burn them. She gave the boys the sacred feather, Hinááh Bits’os/ Naayééʼ Atsʼos, a hoop fashioned from the feathers of live monster eagles.

“Treat this charm carefully and use it correctly,” she said. “As you face your enemies, stare at them without fear, and extend the feather plume towards them. Then repeat this song,” as she taught them a sacred song.

“Now,” she said, “You are ready to go on and fulfill your endeavors. You have the power that you need. Walk in beauty.”

The mentors of youth teach them to find inner The Twins continued their journey east on peace and strength, so they can defend themselves Nááts’íilid Atįįn (The Trail of the Rainbow). They from things that would crush them, hurt them, and faced each of the dangers Spider Woman had reduce them. This cultural traditional teaching is described. Each danger challenged them, but at the core of our Diné culture. When we are in a they passed them safely by singing the songs and state of balance, of holy one-ness with ourselves, prayers that Spider Woman had taught them. our world, our families, and our community, we say Hózhóo Naashá (May I Walk in Beauty). This is the The Twins came upon other creatures who true balance of mind, heart, body, and spirit, which gave them warning and guidance. For example, is a relationship to the world and universe. This Wóósek’idii (The Caterpillar) gave the Twins a ball is the core strength of any human being and the of various herbs wadded up with his saliva. He told source of lasting happiness. them there would be a time when their father the Sun would test them to determine if the Twins are It is the antidote to the hurts caused by the modern really his sons. He would eventually ask the Twins monsters. For Diné, it is found by bringing ourselves to smoke with him, and it would be during this time into alignment with our heritage and our culture. But that they would use the herb, for their father the Sun our youth cannot find this alignment without does and will murder his guests by smoking with mentors to guide and teach them. them.

Each of us has an identity that is embedded in us They came to the house of Jóhonaaʼéí (The Sun), as individuals, and that is inextricably linked to our before he had completed his journey across the sky. place in a continuum of ancestors, traditions, They saw a woman sitting against the western wall. culture, family, clan, K’é (Kinship), and the future. They also saw two handsome young men who were Our culture, tradition, songs, prayers, ceremonies, Iiʼni’ Łizhinii (Black Thunder) and Iiʼni’ Dootłʼizhii way of life, language and teachings are the vital (Blue Thunder). No one spoke to them. pathways for finding this continuum and understanding our place in it. Without it, we are adrift. “We are from Dził Náʼoodiłii,” the Twins said. “Our mother is Asdzą́ą́ Nádleehé, Changing Woman, The Twins experienced this when they followed and we have been told that Jóhonaaʼéí (The Sun) their course toward understanding their father who is our father. We have followed the Holy Trail to is a Holy One. This is a course that would allow seek his help.” them to help their people by applying instructions of the Holy Ones, and his history and teachings to Black Thunder and Blue Thunder wrapped four their future. blankets around them. The blankets were of White Dawn, Blue Daylight, Yellow Evening, and Black Their way of gaining strength and safety was to sing Darkness. Black Thunder and Blue Thunder lay the the songs of their traditions, which instill balance of bundled Twins high on a shelf, which was in a form mind, body, spirit, and relationships in themselves. of K’os (clouds).

11 Not too long after this happened, the Sun could be hot steam. When the steam had escaped, the Twins heard coming back from his daily work. As he was crawled back into the sweatlodge. approaching the home, one could hear the thumping of his footsteps which were heavy and loud as Jóhonaaʼéí called, “Is it hot in there?” He expected thunder, and the rattling and jingling of his flints. As the Twins to have perished, but the Twins answered he entered his home, Jóhonaaʼéí took his glowing “Not as hot as it was.” The Sun opened the door hot disk from his back and hung it on the wall. He flap to the sweatlodge. “Perhaps you truly are my said in a scolding tone of voice, “I had seen two sons,” he said. “Come inside, and we will smoke.” earthlings approaching and entering the house! Who and where are they?” Just then his wife lashed As they entered his house, Níłchʼih (The Wind) out at him by saying, “You say you don’t do came to the Twins. “The tobacco is poisonous,” he mischievous doings and you are on your best whispered. “The spit of Wóósekʼidii (Caterpillar) behavior while you are out and about. Why are will protect you.” The Twins used the herb ball the Nohookáá’ Diné coming around asking for you and Caterpillar gave them. claiming you are their father!” Jóhonaaʼéí took a turquoise pipe from a shelf on his She went to the bundle and pulled on the blankets. eastern wall and lit it with the red sun disk he had The Twins fell to the floor. They held the hoop of hung on the wall. He puffed on it and blew some feathers that Spider Woman had given them for of the smoke on himself, and then passed it to the protection. Twins. Each of them puffed on it and lived. This was another test the Twins had endured and overcome. They overcame many hazards on their trip to their father’s house, and they had help along the way. Jóhonaaʼéí opened doors in each of the four They were given Yoołgaii Tsodizin (The White cardinal directions. They were doors made of Shell Prayer Plume) by Hayoołkááł (Dawn), to use Yoołgaii (White Shell), Dootł’izhii (Turquoise), to protect themselves when they were in the Sun’s Diichiłí (Abalone Shell) and Bááshzhinii (Black house. They also received help and advice from Jet). He offered the boys jewels, livestock, wild Father Sky, Hornworm, Water Sprinkler and Spider game, plants, beautiful flowers, rain and rainbows. Man. However, the Wind advised them to answer each time, “We did not come for that, my father. That Jóhonaaʼéí said, “I will see if you are my sons.” is not our purpose in being here.” Then Wind told He threw them against sharp spikes made of white them to say, “We came for the pair of arrows made shell on the eastern wall of his house. The Twins of zigzag lightning, the Atsiniltł’ish K’aa’ (Chain bounced back unharmed because they were Lightning Arrows) and Atsoolghał K’aa’ (Sheet protected by the Naayéé’ Ats’os. Next the Sun Lightning Arrows) that lie up there, and flint shoes, threw them against the turquoise spikes on his flint clubs, flint leggings, flint garments, flint head southern wall. Again, they held the Naayééʼ Atsʼos gear, flint wrist guards, these are what we came for.” and bounced back unharmed. He had thrown the Twins in all four directions and all four times they Our youth cannot overcome the torments of adoles- survived. cence, or the temptations of short-term wealth, plenty, beauty, and complacency, without guidance “You must survive two more tests,” said Jóhonaaʼéí from mentors and family. They need mentors and He started a fire to heat four large rocks for a sweat- advice to find their purpose in life, and to gather the house. Níłchʼih (The Wind) whispered to the Twins, tools to live out their purpose. “You must dig a tunnel to the outside and hide in it after you have answered his question.” The Twins Without purpose, they will become ill of mind, body, dug the tunnel while the Sun prepared the fire. They and spirit, and vulnerable to the modern monsters. hid in the opening of the tunnel behind a rock. Jóhonaa’éí considered whether he should grant the The Sun ordered them to enter the sweatlodge. Twins’ request. Finally, Jóhonaaʼéí said, “I will help After a while Jóhonaaʼéí asked if it was hot. After you, but Yéʼiitsoh (The Big Giant) is also my son, they answered yes, the Twins hid in the tunnel. as well as your brother. I will give you weapons so Jóhonaaʼéí suddenly poured water through the hole that you may fight the monsters. But I am the one in the top of the sweatlodge. When it hit the hot who will strike the first blow when you fight against rocks, the rocks exploded and the lodge filled with Yéʼiitsoh. I must do that myself.”

12 Then he gave the Twins helmets and shirts made of When we achieve this, we align ourselves with the hard flint scales. He also handed them the teachings and values of our culture. We live a life Atsiniltłʼish Kʼaaʼ (Chain Lightning Arrows), of worth and happiness, and we will be aided by Atsoolghał Kʼaaʼ (Sheet Lightning Arrows) and the sacred beings. Without it, we are vulnerable to deadly Shá Bitłʼóól Kʼaaʼ (Sunbeam Arrows). To monsters. each he also gave Béésh doolghásii, the stone knife with the hard blade, and Atsoolghał, the Jóhonaa’éí placed agate in them, protecting them stone knife with the broad blade. from injury. He gave them the garments and weapons they had asked for. Monster Slayer got The Holy One helped his sons. He gave them both dark flint and Born-for-Water got blue flint garments. protection and weapons, the tools they needed to Jóhonaa’éí also gave them prayersticks. He told destroy the monsters. But the monster that was Born-for-Water to watch the prayersticks while related to the Twins, a child of a Holy One, could Monster Slayer went out to kill the monsters. If the only be struck first by a Holy One. prayersticks began to burn, it would mean Monster Slayer was in danger and This is our instruction against Born-for-Water should go help violence toward each other. him. Diné life is sacred. When we properly appeal to the Holy Each of us has a role to play Ones, they will protect us and in solving problems. Not all of give us the tools we need to us need to be in front or in the fight our monsters. It is forbid- lead, but we must all stand den within our Diné culture for together against issues that one to do harm to another. If harm any one of us, and we one should do so, they will must all be watchful and ready bring disharmony upon to help when we are needed. themselves. We must appeal to Just as not all of us need to be the Holy Ones, and our in the lead, no one of us should families and community for be left to solve our community’s advice, tools, support, and problems alone. guidance. When the Sun left on his This is one of the foundations journey across the top of the of our Navajo practice of sky the next morning, he took Peacemaking. Wisdom comes the Twins with him. At noon to us when we work collectively they came to Yágháhookááʼ, and with respect for the sacred the hole at the top of the sky. nature of each individual. With “Now show me where you live,” this wisdom, we can solve said the Sun. With the help of problems to restore our Níłchʼih (The Wind), the Twins community to balance, to pointed out the four sacred collaboration, and to a state of mountains of the four direc- mutual contribution and support. tions, and Dził Náʼoodiłii (Huerfano Mountain) near the center. “We live near there,” they said. This state is part of Walking in Beauty, and it is the core value in Navajo concepts of justice. “All that you have told me I now know to be true, my sons,” said Jóhonaaʼéí. “You will succeed against The most important instruction is the reason the Monsters, and in your war against them you will violence between us is forbidden: we are all make the final passage from boyhood to manhood.” created by the Holy Ones. The Twins’ journey to find and understand the Holy One who was their Then he sent down a streak of lightning onto the top father shows that when we are nurtured by our of Tsoodził (The Blue Bead/Turquoise Mountain), mothers, grow, learn, seek mentors in our that was the home of Yéʼiitsoh (The Big Giant). The communities, and make the journey to adulthood, Twins slid down it. we become contributors to our society.

13 The Twins’ journey tells us what it means to be an chain lightning arrows their father had given them at adult in Diné culture. an overhanging slab of rock. The powerful arrow struck the rock. It shattered and fell, where it We seek the help and advice of our community, remains today. “With such powerful weapons we and by doing so we learn its standards and values. cannot fail,” they said. This gives us the tools to become fully participating members of the community, and able to provide Late in the day Yéʼiitsoh approached. His footsteps service to the family, elders, clan, and others who shook the canyon that surrounded the lake. He have nurtured us. came to the water’s edge to drink. He drank deeply four times, drinking almost all of the water in the We forego short-term self-gratification to build lake. They exchanged taunts and challenges: strength and skills that come from the teachings of “Nitsékétsohgo! Nitsékétsohgo!” he shouted the Holy People, our culture, and our families. when he saw the Twins’ reflection in the lake. The Twins didn’t understand We do not do violence to what his words meant, each other. We seek but answered, “Nitsékét- beauty by finding the sohgo, Nitsékétsohgo!” strength of inner peace, themselves. which comes from acting in concert with our cultural Níłchʼih (The Wind) called values and standards. “Akóóh! Beware! Jump!” and suddenly the Twins As adults, we have the found themselves standing strength, self-restraint, on the end of a rainbow, community relationships, just as Yéʼiitsoh, the Big and mutual support Giant, hurled his great necessary to defeat the black knife at them. The monsters that attack us. rainbow raised them up, But how do we defeat the and so saved them as the monsters? knife passed just below their feet. Níłchʼih The rest of the Twins’ whispered “Keep low now!” journey offers us more and Yéʼiitsoh hurled his teachings. great blue knife. It passed over them. The Wind said, It is said that the Twins “Jump to the right!” and the came down to the top of great yellow knife flung by Tsoodził (The Blue Bead/ Yéʼiitsoh passed just to Turquoise Mountain). They their left. “This is his last walked down the south weapon,” whispered the side of the mountain. They Wind. “Jump to the left. walked to Tó Sidoh, which Now!” The Twins leapt to some call Warm Spring or the left, just as the white Hot Spring. knife with many points passed to the right of them.

Tsiłke' Diyiní (Holy Boy) and Ch’ikééh Diyiní The Twins were about to use one of their own (Spirit Girl) were at Tó Sidoh when the Twins weapons when a blinding flash of lightning came arrived. “Where are you going?” asked Holy Boy. out of the sky and struck Yéʼiitsoh (The Giant) on “We have come to find Yéʼiitsoh, the Big Giant,” the side of his head, as their father, the Sun, struck said the Twins. “He is huge, and very powerful,” the first blow. The heavens shook with thunder, said Holy Boy. “Late each day he comes to Tó and the Giant shook but stayed on his feet. Then Sidoh to drink from the lake.” the elder of the two brothers shot a chain lightning arrow at Yéʼiitsoh. The Giant dropped to his knee, At dawn the brothers walked to Tó Sidoh and but stood again. The second brother then shot an waited beside the large lake. They shot one of the arrow of sheet lightning which struck the giant in

14 the chest. He fell to both knees and began to fall The two brothers climbed back to the top of forward, catching himself with his hands. Then the Tsoodził (The Blue Bead/Turqouise Mountain). first brother shot a deadly sunbeam arrow and hit They each sang a song in praise of their father the Giant in the head. Yéʼiitsoh fell face down on Jóhonaaʼéí (The Sun), as he neared the end of the ground. Blood flowed in great streams from the his journey across the sky. Then they rested for the Giant’s mouth, and Níłchʼih (The Wind) said, “Stop night. The next morning the two brothers started the blood before it reaches the water! The Giant will for home. Along the trail they met Haashch’ééłti’í become alive!” The Twins ran to block the flow of (Talking God) and Tó Neinilí (Water Sprinkler). blood. By making marks of a straight line, zig zag “Well done, nihitsóí, our maternal grandsons,” they line, straight line and finally another zig zag line, said. “You are worthy of all that we taught you. You they stopped the flow of the blood. The markings have served your people well.” And the two gods remain on the ground today near the spring at the each sang a song to celebrate the conquest of the foot of Tsoodził (The Blue Bead/Turquoise Twins over Yéʼiitsoh (The Giant). These two songs Mountain). are sung today whenever a victory is celebrated.

The Twins saw that the Giant When the brothers came was dead. Born-for-Water close to the home of took the Giant’s scalp as proof Changing Woman, their that they had slain him. Many mother, and First Man and chips of flint were scattered on First Woman, they hid their the ground around the giant. armor and weapons and This was the result of the the scalp of Yéʼiitsoh in the falling of the Giant. His bushes, and then went inside. protectors that shielded him Changing Woman rejoiced were made of flints, and when she saw them. “Where scattered when he fell to his have you been?” she asked. death. The Twins gathered “I thought a monster had the flint and cast it in each of devoured you.” “We followed the four directions, saying, Atįįn Diyinii (The Holy Trail),” “From now on the people of said the elder son, Naayééʼ the earth shall use you.” Then Neizghání. “We came upon the older brother said to the Naʼashjéʼii Asdzą́ą́ (Spider young brother, “I will call you Woman), and she told us Naʼídígishí, He Who Cuts how to go to the house of Life Out of the Enemy.” The Jóhonaaʼéí Nihitaaʼ, our younger brother then said to father the Sun. He gave us his older brother, “And I will weapons, and with them we call you Naayééʼ Neizghání, defeated Yéʼiitsoh (The Big Monster Slayer. It is the name Giant).” “Do not say this,” by which you shall always be said First Man. “No one can known.” conquer Yéʼiitsoh.” Then the brothers led their mother and Victories against the monsters that threaten our grandparents outside and showed them the scalp of people are never solitary achievements. No one of Yéʼiitsoh, and they all rejoiced. Together they sang us can accomplish true good work without the help and danced to celebrate the accomplishment of the and support of others. Twins.

When problems are successfully addressed, the It is said that Naayééʼ Neizghání wished to fight the person who happens to be in the lead, or most other monsters. He asked Changing Woman where visible, must acknowledge the help of others, and Deelgééd (The Horned Monster) could be found. sincerely value their contributions. She told him the monster was at Be’ek’id Halzhin (Black Lake), at the foot of the mountains. She dis- Celebration and giving thanks are necessary parts couraged him from going, telling him he had done of any journey of achievement. enough, that the place was very dangerous, and it was hard to kill monsters. “It was also hard for you

15 to give birth to me,” said Naayééʼ Neizghání. screeched and wailed. He jumped to his feet and pierced his jagged dagger into the ground and The Twins made two prayer sticks of the medicine started ripping the ground. As he was doing so, plant Azeeʼ Łahdiltʼéii. Each of the prayer sticks Monster Slayer ran in front of the shredding ground was three finger-widths long. They put them in while Deelgééd tried to thrash Naayééʼ Neizghání. a turquoise basket, Dootł’izhii Ts’aa’. Naayééʼ Neizghání told his younger brother that he would go This occurred four times and each time Horned alone, while his brother stayed to protect their Monster was unsuccessful. Once again Monster mother and watch the prayer sticks. If sunlight lit Slayer had overcome another vicious creature that either of the prayer sticks, then his brother would was roaming the world. The monster was huge know he was in danger and come to his aid. and fearsome, but Naayééʼ Neizghání made an agreement with Mr. Chipmunk, who made a tunnel At dawn Naayééʼ Neizghání set out to find that protected Naayééʼ Neizghání, and let him use Deelgééd (The Horned Monster). He came to a his weapons against the monster. Mr. Chipmunk broad plain at the foot of the accepted some of the fur of the mountains, and saw Deel- Horned Monster for his service, gééd. As Naayééʼ Neizghání and carries a thick pelt on his sat there contemplating on back to this day. Likewise, how to take Deelgééd’s life, when Naayééʼ Neizghání along came Mr. Chipmunk, was exhausted from battle, Hazéísts’ósí, and asked he made an agreement with Monster Slayer what he was Ground Squirrel to go and up to. Monster Slayer replied, see if the monster was slain. “I am trying to figure out how I Ground Squirrel accepted am going to get to the Horned some of Deelgééd’s blood and Monster so I can assassinate smeared it on his face, which it.” Mr. Squirrel said, “I’m not is why he has red streaks on afraid of him. I go to him when his cheeks to this day. The he’s asleep and for now he is Earth Surface People have asleep. I’ll prove to you that been friends with Chipmunk he is.” So, Mr. Squirrel went and Ground Squirrel since that underground and soon he was day. And Chipmunk gave part where Deelgééd was sleeping. of the monster’s bowel and He went on top of him and lung to Monster Slayer to take started to chirp while jumping back as proof that Deelgééd up and down on Deelgééd’s was slain. chest. He came back and told Naayééʼ Neizghání, “I told you Naayééʼ Neizghání, Monster so.” Slayer, returned to his home and showed the lung and That is when they made an bowel of Deelgééd to Chang- agreement. Hazéísts’ósí told Naayééʼ Neizghání ing Woman and First Woman. They danced and that he would dig an underground tunnel to the chanted in victory. Now two of the monsters were place where Horned Monster was sleeping. He dead. The plan of the Holy People was being would dig a tunnel right underneath the monster’s fulfilled. heart. Monster Slayer waited again until Mr. Chipmunk’s task was complete and Naayééʼ In a few days, Naayéé’ Neizghání had killed Tsé Neizghání went into the tunnel. As he approached Nináhálééh (Monster Eagle), Tsé dah Hódziiłtáłii Horned Monster, he could hear the thumping of (The Monster Who Kicks People Down the Cliff) and Deelgééd’s heartbeat. He got right underneath Binááʼ Yee Aghání (The Monster That Kills with its where the thumping sound was the loudest and got Eyes). his Altsiniltłish K’aa’ (Zig Zag Arrow) and drew it back with his bow. He let the arrow go and shot right Changing Woman told her sons all the monsters through the heart of Horned Monster. Horned were slain, but Níłch’ih (The Wind), whispered to Monster didn’t know what struck him as he Monster Slayer that some still survived. He said

16 that there were seven Naayéé’ that had not been pale as the snow that surrounded her. spared. These seven evils were: Iłhóyéé’ (Laziness), Bił (Sleepiness/Tiredness), Łe’ Hasin “Grandmother,” said Monster Slayer, “I am here to (Jealousy), Dichin (Hunger), Té’é’í (Poverty), Yaa’ take your life.” Dine’é (Lice) and S� (Old Age). “You may execute me,” said Cold Woman. “But The Wind told Monster Slayer about the Old Age once I am dead, it will always be hot on the earth. Woman. The Wind said she looks frail, but she The land will dry up. The springs will cease to flow. slowly takes the strength of youth with each passing Over the years the people will perish.” Listening to year. Changing Woman told Monster Slayer not to her words, Naayééʼ Neizghání said, “I will spare seek her, but the Wind answered his questions and you.” And he returned without evidence of told him, “She lives among the mountains at Dibé conquering her. Nitsaa, the Place of Mountain Sheep.” “Téʼé'í Dine’é, the Poverty Creatures, still lives,” When he arrived at Dibé whispered Níłchʼih into his Nitsaa, Naayééʼ Neizghání ear. “They destroy people by saw an old woman walking gradually using up their pos- slowly toward him, leaning on sessions. The people will have a staff. Her back was bent. Her no tools to use, and no clothing hair was white. Her arms and to wear.” Wind told him where hands were bony. “Old grand- to find the Poverty Creatures, mother, I have come to take at Dził Dah Neeztínii (The your life,” he said. Roof Butte Mountain). Naayééʼ Neizghání went there and “I do you no harm, grandson,” found a tattered old man and a she replied. “Think it over filthy old woman. Their gar- before you execute me. Once ments were in shreds, and they the people discover that Są́ had no possessions. They had will no longer slowly sap their no food, no baskets, no bowls. strength with the passing of They argued for their lives, years and finally devour them, telling Monster Slayer that if they will have no children. It is they were to die, people would better that people should pass not replace anything, or on their wisdom and responsi- improve on their tools. By bilities to those who are young- causing things to wear out, er, and finally decease.” “I will they lead people to invent new spare you,” replied Naayééʼ things. Garments become Neizghání and he returned more beautiful. Tools become without an evidence of con- more useful. Monster Slayer quering her. said, “What you say is true. I will spare you.” And he “Hakʼaz Asdzą́ą́, the Cold Woman, still lives,” whis- returned without evidence. pered Níłchʼih. “Each year she freezes the earth. She covers the streams with ice. She kills the plants “Dichin Hastiin (Hunger Man) still exists,” so that the vines bear no melons and the stalks whispered Níłchʼih. “He lives at Tłʼoh Adaasgaii bear no corn.” (White Spot of Grass).” When he arrived there, Naayééʼ Neizghání found twelve ravenous crea- Naayééʼ Neizghání asked his mother to tell him tures who ate anything that grew. They argued for where Hakʼaz Asdzą́ą́ could be found. Changing their lives, saying if he defeated them, people would Woman refused to answer. But Níłchʼih, The Wind, lose their taste for food. They would never know whispered, “She lives high on the summit of Dibé the pleasure of cooking and eating. But if they live, Nitsaa, where the mountain sheep are.” Monster the people will continue to plant seeds and harvest Slayer traveled to Dibé Nitsaa and found a lean old crops, and they will remain skilled hunters. Monster woman sitting above the tree line without clothing, Slayer returned without any proof of conquest. on the snow. No roof sheltered her. Her skin was as

17 Similarly, he found the monster Lice, who argued things she wished for. They would dwell together in that if he was allowed to live, the people would harmony in the west where the sun sets every day. clean themselves and their homes, and they would be fastidious. Monster Slayer again returned without In our modern world, many women have education evidence of conquest. and careers, and provide for the family as single parents, or in a male-female family unit. Our teach- When he returned home to his mother Changing ings do not forbid this. Women are to be respected Woman, he removed the sheath wherein he carried just as men are, and are co-equals. the stone knife that his father Jóhonaaʼéí Hataaʼ, the Sun, had given him. He realized that now his Changing Woman’s conditions for her marriage to work was done. He sang a song of celebration. the Sun teach us that what is important to her must be important to him, and vice versa. Not all of the challenges of life should be thought of as evil, or as monsters to be destroyed. Some of them teach us to help each other, to be industrious and plant crops or earn a living, and to experience the simple joys of accomplishing daily tasks for our families. Some, like old age, are necessary parts of the nature of things, the phases of life, and contribute to the balance that is necessary in our world, our society, and ourselves.

These things are not to be thought of as adversity, but to be celebrated as the natural order of things, and a part of life. In this way, they are a source of joy.

How does the natural order of things affect our modern lives?

Changing Woman said to the Sun:

“You are male and I am female. You are of the sky and I am of the earth. You are constant in your brightness, but I must change with the seasons.”

“Remember that I willingly let you enter me and I gave birth to your sons, enduring pain to bring them into the world. As different as we are, we are of one spirit.”

“As dissimilar as we are, you and I, we are of equal worth. As different as we are, there must be solidarity between us.” “There can be no harmony in the universe unless there is harmony between us. If there is to be harmony, my request must matter to you. There is to be no more coming from me to you than there is from you to me.”

At firstJóhonaaʼéí , the Sun, gave no reply. He carefully weighed all that she had said. Then slowly 1 he placed his arm around her. She allowed him to See Appendix 1. do so. Then he promised to provide for her all the Navajo Terminology. See Appendix 2.

18 NAAYÉÉ’ VIOLENCE, SUICIDE AND SUBSTANCE ABUSE

Within Diné history our people have faced Naayééʼ whites, suicide accounts for 1.7 percent of deaths.6 (monsters) that have posed threats to the health Suicide is the eighth leading cause of death on the and well being of our People. In times past, the Navajo reservation and approximately forty (40) Naayééʼ were easily identified because they Navajos living on the reservation die each year existed in physical form, and their acts were easily from suicide.7 Navajos ages 13 to 39 are the most observed. They flung people from cliffs, drank all heavily impacted population group.8 the water, and killed people with their eyes. Today, our Naayééʼ are violence, cuicide and cubstance This high incidence prompted the Office of the abuse. These have equally devastating impacts on President and Vice President to issue an the health and well being of our 300,000 enrolled Executive Order in 2015 directing departments and tribal members. In the planning meetings leading programs to initiate a campaign known as to the development of this Diné Action Plan, our Building Communities of Hope to address suicide. people, professionals, and leaders identified these The suicide death rate has marginally decreased three modern Naayééʼ that are inflicting the most from 3.1 percent from 2006-09 to 2.7 percent from pain on the Diné: violence, suicide, and substance 2010-13. These deaths inflict more trauma on the abuse. This needs assessment also identified the Diné and are an additional contributor to the third key challenges to prevailing against these Naayéé’: most prevalent Naayéé’: substance abuse. long-standing systematic problems of lack of resources, lack of infrastructure, lack of communi- cation between service providers and barriers to SUBSTANCE ABUSE accessing services. Mortality from chronic liver disease and cirrhosis was the fifth leading cause of death for the Navajo VIOLENCE Nation from 2010-2013. During that time, these alcohol-related illnesses accounted for 5.7 percent The high incidence of violence on the Navajo of all deaths on the Nation. By comparison, chronic Nation is illustrated by the percentage of deaths liver disease and cirrhosis cause only 1.3 percent by assaults on the Nation. Assault related deaths of deaths in the non-Hispanic white population in are the ninth leading cause of death on the Navajo the United States.9 The tenth and fifteenth causes Nation.2 Of all the deaths on the Navajo Nation, of death on the Navajo Nation are also related to 2.3 percent are the result of assault.3 The rate of substance abuse. As identified in the first chart be- deaths caused by assault among the non-Hispanic low, alcohol dependency accounts 2.2 percent of all white population of the United States is only 0.2 deaths on the Navajo Nation and other diseases of percent 4, which means that Navajo people are over the liver account for 1.8 percent and many of those ten times more likely to die from an assault than a diseases can be related to substance abuse. These non-Hispanic white. So in addition to the historical two categories are not addressed in numbers in trauma that afflicts the Navajo people, the Diné the U.S. figures and suggest that the disparity in must endure the trauma of violence in all its forms, alcohol deaths may be greater than just comparing including domestic violence. Violence-related trau- liver disease and cirrhosis deaths.10 Additionally, ma is a major factor in the two other Naayéé’ and alcohol plays a major role in the high number of thus requires immediate attention by all. unintentional injury deaths on the Navajo Nation. In the 2010-13 data, these deaths accounted for 15.3 SUICIDE percent of all deaths on the Navajo Nation. The top five leading causes of unintentional injury deaths Suicide is at an epidemic level on the Nation: 2.7 are: percent of all deaths on the Nation are caused 1. motor vehicle crash 5 by suicide. In comparison, among non-Hispanic 2. pedestrian accidents

19 3. falls CHALLENGES 4. unintentional alcohol poisoning 11 5. exposure to cold Our leaders, administrators, staff, and traditional practitioners address these issues from many The interaction between alcohol and other different angles. These are complex issues that substance abuse and these deaths needs further arise from the interaction of difficult problems, such investigation, but the fact that death due to as chronic poverty, educational gaps, child abuse unintentional injury on the Navajo Nation is and neglect, and hopelessness. exactly three times the rate for non-Hispanic whites in the United States demonstrates that this is a Some of the problems are universal and are soci- 12 Naayéé’ that needs to be addressed. The trau- etal illnesses that can be found in any community ma of such deaths certainly feeds the other two in America. Other issues are unique to Native Naayéé’. The data also demonstrates the efforts communities, and some are unique to Diné. Dis- the Diné have made to limit the damage of trauma connection from cultural identity exacerbates these and avoid substance abuse. One representative issues: people disconnected from their culture and community on the Navajo Nation, Chinle, Arizona, community lose the compass that can guide them shows that among high school students, the num- to a more healthful life. ber of heavy drinkers is significantly less than both the State of Arizona and the United States. The Loss of self-identity and confidence, the absence rate in the community is 5.9 percent compared of a community in which one belongs, these leave to 11.4 percent for the United States as a whole. the Diné without a solid foundation. Without that, it However, the data also demonstrates that in terms is difficult for an individual or a community to stand of binge drinking, the students in Chinle engage in up to the Naayééʼ of depression, poverty, violence, this behavior in much higher numbers, with 40.5 substance abuse and neglect. percent engaging in such behavior compared to the United States rate of 26 percent. Additionally, as Our Diné traditional practices, beliefs and way the third chart demonstrates, there are wide dis- of life provide guidance. We Diné believe every parities between the drinking habits of males and person is sacred and possesses dignity as an indi- females, with males being far more likely to engage vidual and deserves respect and kindness. Every in drinking. The data shows that the Navajo Nation person has a responsibility to express their dignity must create and implement its own plan to combat in a life of responsibility for themselves and to their alcoholism due to the challenges being different families and community. But when persons are from the rest of the United States. hampered by Naayééʼ, the community holds a responsibility to assist them as they seek to live While this data alone establishes that the Navajo a life of hózhóó when you are truly at peace with Nation has a serious issue with alcohol, substance yourself and your surroundings. abuse involving marijuana and methamphetamine has also been observed. Alarmingly, deaths due This Diné Action Plan (DAP) is our roadmap for to overdoses of opioids is also increasing. Local acting on our responsibilities to ourselves and our Indian Health Service facilities are responsible for community. Our Diné traditional practices, beliefs treating any medical emergencies. The Navajo and way of life provide strong guidance to us in Department of Behavioral Health Services (DBHS) designing this map. This guidance includes the is a program within the Navajo Department of ideas that we come together as a community, work Health (NDOH) which focuses on prevention and is in concert for the good of all, and that we nurture seeing these other substance abuse problems but and train our young people to help them be self- hard data is still being gathered and needs further sufficient, contributing adults. investigation.

Alcohol-related deaths among Navajos are far higher than national averages, and domestic and other violence has devastating impacts on women, children, and families.

2 - 12 See Appendix 1.

20 THE DINÉ ACTION PLAN

The Diné Action Plan (DAP) includes both strategic and tactical elements. The design of using an Advisory Committee is a strategy developed to address the urgent need for cross-entity and cross-disciplinary planning, coordination, and collaboration. Uniform reporting and evaluation cycles among the Advisory Committee supports this goal by providing status and performance data that will help to identify obstacles in individual programs, and the effect of those obstacles on complementary efforts.

The planning team identified specific goals and objectives, program improvements, and obstacles to be addressed in the short term. These tactical recommendations will be folded into longer-term plans developed by the Advisory Committee.

The work plans for the Advisory Committee should be revised annually to reflect Siihasin. When they are, this DAP will become a strategic framework for an ongoing comprehensive approach to complex problems.

The Diné Action Planning Process is a nested model. The strategic plan, managed by the Advisory Committee, follows the Diné method of Nítsáhákéés, Nahat’áh, Iiná, and Siihasin.

This model is used because the Diné Action Plan Advisory Committee is multidisciplinary and brings together people from different divisions, departments and programs who all bring different skills to bear, but still need to achieve mutual understanding. Their planning process will incorporate these cross-entity skills and ideas, and implementation will be designed to make the most effective and effi- cient use of those skills by making them available across entities. For instance, the Traditional Cultural Education curriculum will be available to all participating entities, even though it will be developed by one participant in the Advisory Committee.

Individual programs developed will also use more linear logic models to refine program inputs, outputs, outcomes, and results. These logic models will facilitate the development and measurement of performance metrics, staffing and expense planning, and demonstrate opportunities for cross-entity efficiencies.

Nesting the planning process in this way is a design that facilitates a Navajo cultural response to the issues of addiction, violence, and suicide. At the same time, it borrows from the Anglo methodology to improve precision in planning and performance metrics by applying linear approaches to detailed programmatic plans.

21 We know that to succeed, our plan must be rooted in our Diné values and teachings. DINÉ PLANNING MODEL

Each of these steps takes place in the context of our Diné traditional practices, beliefs and way of life mandates for leadership, inclusiveness, consensus, and respect for others:

• K'é, K'é bił naazt'i', or the social connection: relations with all creation is the foundational principle guiding the process. • Niłts'ílí dóó bii'yéet'íí', or Transparency • T'áá ałtsxǫ báhaz'�, or Participatory • T'áá ałtsxǫ l� danízin, or General consesus among all stakeholders • K'é bee ałhídiníilná dóó baatsáhákees, or Reciprocity • Hwídééti'go bee hąądzódlí, or Accountability • Yinídílzin k'ehgo tsóhókos dóó bee nihwiit'ááh, or Rationale • T'áá ałtsxǫ ałhidiilkǫ', or Equity • Diné aheełt'éego da'ahoodl�, or Public Trust

This Diné Action Plan is designed to reflect and implement Diné cultural methods and values to address an inadequate response to problems as difficult and complex as addiction, suicide, and violence.Ancient lessons about fighting monsters guide us in developing government programs and policies with collaboration, accountability, assessment and evaluation for continued performance improvement.

22 THE DINÉ ACTION PLAN TEAM

IINÁ (LIFE) 2 3 CORE GROUP SERVICE DELIVERY

Steering Committee Task Force

NAHAT’Á SIIHASIN (PLANNING) 2 4 (EVALUATION)

1 1 4 LARGE PLANNING GROUP ADVISORY COMMITTEE Three Branch Chiefs Steering Committee Three Branch Chiefs Task Force NITSÁHÁKEES (THINKING)

The first step in developing the Diné Action Plan was to assemble a planning team made up of subject-matter experts from governmental agencies and departments throughout the Navajo Nation. In this initial Nítsáhákéés phase, the participants learned from each other and identified cross-disciplinary collaborations, efficiencies, and gaps. Within each discipline, they also identified programmatic priorities and needs.

The subject-matter experts convened in subgroups within the planning team to coordinate plans, goals, objectives, timeline and outcomes for each priority area. The draft work plans include steps for assign- ing lead responsibility, identifying resources, conducting training, program delivery, and ongoing evaluation.

The planning team recognized that without continuous cross-disciplinary coordination and leadership, no plan could be fully effective.

DINÉ ACTION PLAN ADVISORY COMMITTEE

In response to the need for cross-disciplinary leadership and accountability, the planning team recommended an Advisory Committee made up of executives from entities and service-provider organizations. The role of the Advisory Committee is to oversee monitoring and evaluation, cross-entity collaboration, efficiency in funding and program delivery, and overall effective implementation of the Diné Action Plan. The Advisory Committee will develop a work plan that will incorporate Diné traditional values and concepts: Nítsáhákéés, Nahat’áh, Iiná, and Siihasin. The Advisory Committee is responsible to provide an annual report to the Office of the President and Vice President, the Navajo Nation Council and the Chief Justice. Reports will include recommendations for changes as appropriate. In addition, the Advisory Committee will develop processes for community outreach, engagement and feedback.

23 N itsáhákéés WORK PLAN O RGANIZATION

The work to be done under this Diné Action Plan is organized to meet the following programmatic goals:

1. Utilize Navajo traditional cultural uniform holistic approach. It will reduce the methods for creating, implementing, number of people creating similar materials and measuring, and improving holistic pro- create more opportunities for consolidated or grams to address suicide, violence, and one-stop availability of services. Executive over- addiction. sight by the Advisory Committee will facilitate optimum funding distribution among programs • Nítsáhákéés is thinking and understand- with shared visibility of activities and results. ing. We must bring together people who understand the issues from various per- • Iiná, life, is when we implement solutions spectives and skills to bring forth common and monitor outcomes to ensure they are understanding of the positive and negative positive for the community. We are also aspects of the subject. mindful that our programs do not change into something that no longer has the bene- The Advisory Committee structure is designed fits we planned to create. to ensure that the perspectives of management and leadership, as well as program implemen- The Advisory Committee will use subject-mat- tation, all have strong participation in sharing ter expertise to develop program activities and understanding across agencies. Each imple- proper standards. Advisory Committee oversight mentation entity will naturally view an issue from will help to ensure that the standards are both the perspective of its own work. For example, fair and rigorous for all participating agencies. educators see different facets of the problem Periodic reporting to the Advisory Commit- of domestic violence than those seen by law tee will allow activities to be compared to the enforcement. While each perspective is valid, original DAP plan and design so that program each is also limited. modifications are observed, measured, and implemented fairly. Our Navajo tradition of problem-solving requires that we design a work method that allows per- The Advisory Committee holds shared respon- sons engaged in solving the problem to learn sibility for the success of the DAP as an over- from each other’s perspectives, and to see the all activity, not just for the performance of the issues from a more holistic perspective. Doing members’ individual divisions, departments or so will create greater collaboration and more programs. The executive level oversight pro- sophisticated solutions. vided by the Advisory Committee will create a level of cross-entity accountability for measur- • Nahat’á is the stage in which we plan able outcomes consistent with the community, solutions that incorporate positive aspects, peer-driven standards for behavior that are core and ameliorate negative impacts. to Navajo community life.

With this cross-disciplinary approach, service • Siihasin is measuring and evaluating so providers will be able to identify areas of over- that we can modify plans or actions that lap and gaps in services. By working together, are not bringing the results we desire, and people from different agencies can adopt the strengthen those aspects that are most practices that are most effective, reduce dupli- successful. cation, and achieve higher efficiency. Collabora- tive program development will facilitate a more

24 The Advisory Committee will compile, analyze program implementation staff or entity manage- and report its performance data annually to the ment responsibilities. The task force chairs will three branches of the Navajo government. This be appointed by the steering committee, which process will facilitate an objective evaluation of may also identify key task force members. Each the outcomes against the goals at the program- Task Force will include members with manage- matic, executive, and policy levels. The reports ment responsibility from divisions or depart- to the three branches will also create opportu- ments that perform work integral to achieving nities for community evaluation and feedback. the topic area goals. The responsibility of each This design is intended to fully implement task force is to: Siihasin because it brings in multiple perspectives with meaningful information. • Develop a detailed work plan, including goals, tasks, timeframes, and responsible 2. Involve strategic leadership roles for persons or entities; key implementation entities. Each key • Identify and address overlaps, gaps, and implementation entity will be represent- voids in services needed to accomplish the ed on an Advisory Committee appointed goals for each task force’s area of responsibility; by Council. • Develop performance measurements The Advisory Committee will be comprised of designed to measure program effectiveness as executive-level leadership, and will meet at well as a number of services, trainings, or other least once, every quarter. The Advisory Commit- activities provided; tee is responsible for: • Implement measurement activities and reporting in the members’ respective agencies; • Identifying and proactively managing opportunities for collaboration among agencies and • Provide reports of statistics and program providers; analysis to the steering committee at least annually; and • Ensuring accountability for timely perfor- • Recommend program improvements. mance of DAP tasks and activities;

• Overseeing activity design and performance 4. Create cross-disciplinary and measures; interagency transparency.

• Receiving and analyzing performance reports Advisory Committee members will implement at least annually; and work plans in their respective groups that include work done in the members’ own organiza- • Making program improvement recommendations and other divisions, departments or pro- tions to divisions, departments, programs and grams, as well as other entities. Measurement the Three Branches as appropriate. tools and performance analysis will cross entity boundaries. 3. Create greater collaboration among persons with subject-matter expertise 5. Improve community engagement and and programmatic implementation awareness. responsibility. Each work plan will include community out- Work in each topic area will be designed, reach, including Navajo Chapters, local commu- implemented, and measured by a task force, nities and schools to continually address pre- while continuously working with the agencies or vention and intervention on violence, substance entities performing related program responsibil- use abuse and suicide. Community engage- ities. The task forces are designed to be forums ment will promote youth councils, community where experts can develop coordinated, collab- coalitions, support groups, peer supports, and orative cross-agency plans, not to replace entity re-entry programs within the Navajo Nation.

25 PROJECT HISTORY

The first Navajo Nation Tribal Action Plan (“NN TAP”) was developed in 1987. See Appendix 3. Since then, federal guidance and Navajo Nation Council Resolution No. CO-68-90 created a framework for revisions. Funding received in 2013 by the Judicial Branch supported modifications to address greater use of peacemaking and issues related to veterans justice, violence against women, sentencing reform, federal prisoner re-entry, and other areas. Additional modifications were made in 2014 to address substance use disorder, suicide, and violence. Each of the predecessor plans has resulted in positive changes in policies and programs for the areas addressed by the various plans.

In 2016, the Navajo Nation began to develop what has become known as the Diné Action Plan (DAP). The DAP should be viewed as part of a continuum of policy and programmatic improvements over time. In general, the plans demonstrate higher awareness of the value of Navajo cultural traditions being actively integrated into modern programmatic solutions. This plan incorporates a stronger methodology for cross-disciplinary collaboration and cooperation, and a formalized structure for accountability and centralized reporting of results.

This reflects modern best practices at the same time that it implements Navajo cultural values.The cultural mandate is for us as Diné to acknowledge, accept, and act upon our collective responsibility to assist members of our community who are suffering. We cannot accomplish this without a mechanism for co-governance that crosses agencies and branches of government. Such co-governance by participation of all who can contribute to a solution in a community-wide effort is, at its essence, a traditional Navajo approach.

TRIBAL ACTION PLAN PROJECT DESCRIPTION

The Navajo Nation developed the DAP to be localized and specific to the community strengths and resources as well as needs and challenges, and, when applicable, support the principle of self-determination. The DAP provides a multidisciplinary Nation-wide oversight function through an Advisory Committee of executive leaders and programmatic subject-matter expertise.

The DAP provides a multidisciplinary and comprehensive map for the public to unite by sharing its history, culture, ideals, and resources to improve the overall quality of life by enhancing the health and justice of each individual and the Navajo Nation. DAP aims to reflect the allopathic and alternative concepts of respect, wellness, and healing, and trauma-informed service and care approaches specific to the people on the Navajo Nation.

The following are the steps used in the planning process:

1. Identify, including data collection and analysis for risks and protective factors, all programs and resources and assess for control and treatment services for trauma-related symptoms from violence to prevent self-harm, fatalities, and substance use disorder and addiction. The services that focus and address these concerns include use of allopathic and complementary alternative (e.g., cultural) medicine (CAM) with follow-up from peer to community-based lev

26 els.

2. Modify or supplement existing programs and authorities with tested methods and heighten strategic public services for victims, family, safety, health, education and judicial with preven tion of crime and investment in youth and people.

3. Develop and implement a comprehensive and multidisciplinary plan with evidence-based pre vention, response, and justice principles in an active engagement manner to address justice system issues.

a. Based on research and anecdotal evidence, a holistic team approach can foster an individual’s and a community’s ability to handle or regain strength from trauma and its symptoms. In addition to the behavioral health professionals and program directors, team membership should be multi-disciplinary and include the public as victims of crime, youth, CAM practitioners, service consumers, or others to voice the community’s concerns.

b. Offer specialized control and prevention: When individuals are heard and treated with respect by a committed, culturally sensitive multidisciplinary team, they are more likely to participate in the process and achieve recovery that is more meaningful. A core team of individuals working collaboratively to prevent, respond, and provide services and resources for the community by offering specialized prevention, intervention, and aftercare services may improve the communities’ capacity to address these issues across the Navajo Nation. This holistic approach aligns, leverages, and coordinates existing resources.

c. Assure widespread adoption, dissemination of messages, monitoring and evaluation of the public health and safety services that impact and are determined to help deter the epidemic of devastating social, economic, health, and unjust consequences that has led to a public health crisis. Partner with the Indian Health Service (IHS), Bureau of Indian Affairs (BIA), Bureau of Indian Education (BIE), Substance Abuse and Mental Health Services Ad- ministration (SAMHSA), and Department of Justice (DOJ) to maximize the legislative intent of the Tribal Law and Order Act (TLOA) of July 29, 2010, Public Law 111-211, and its subse- quent amendments to ensure and coordinate resources for overall public health and safety improvement. See Appendix 4.

27 Nahat’á DINÉ PLANNING TEAM

From August 2016 to March 2017, over 521 tribal leaders, directors, program staff, as well as governmental and non-profit entities, came together to form the Diné PlanningTeam. Members represented all disciplines engaged in addressing the violence, substance use disorder, and suicide challenges facing the Nation, including those working in the realms of policy, legislation, adjudication, Peacemaking, prosecution, defense, law enforcement, education, social services, behavioral health, health care, and many others.

August 1-3, 2016 Twin Arrows, AZ 170 participants September 13-15, 2016 Albuquerque, NM 120 participants October 10-11, 2016 Albuquerque, NM 130 participants December 12-13, 2016 Flagstaff, AZ 30 participants February 22, 2017 Farmington, NM 60 participants March 10-12, 2017 Flagstaff, AZ 11 participants

Agendas for each of the Diné Action Plan Worksessions can be found at Appendix 5.

Diné Action Planning Team Attendees:

Executive Branch of Legislative Branch of the Judicial Branch of the the Navajo Nation Navajo Nation Navajo Nation

• Office of the President • Members of the 23rd • Navajo Nation and Vice President Navajo Nation Council • Supreme Court • Law & Order Commitee • Legislative Services • Office of the Chief Justice • District Court Judges • Peacemaking Program • Probation & Parole Services

Navajo Nation Department of Health • Department of Behavioral Health Services • Navajo Epidemiology Center • Navajo Health Education Program • Community Health Representative & Outreach Program • Food Access Navigation Program • Navajo Area Agency on Aging

Navajo Nation Veterans Administration • Agency Veteran Offices

28 Division of Human Resources • Navajo Women’s Commission

Navajo Nation Health Care Providers • Tsehootsooi Medical Center • Tuba City Regional Health Care Corporation • Winslow Indian Health Care Corporation

Navajo Nation Chapter Governments • Chilchinbeto Chapter • Ts’ah Bii Kin Chapter

Technical Support and Assistance • SAMHSA Tribal Training and Technical Assistance Center • Fox Valley Technical College • Center for Court Innovation • Bureau of Justice Assistance

Navajo Nation Division of Social Services • Executive Administration • Navajo Children and Family Services

Navajo Nation Department of Justice • Office of the Attorney General • Office of the Prosecutor • Office of the Navajo Public Defender

Department of Diné Education • Office of Diné Youth • Office of Educational Research and Statistics

Navajo Nation Division of Public Safety • Department of Law Enforcement • Department of Corrections • Department of Criminal Investigations • Ganado Fire District • Navajo Pine Fire Department

Navajo Area Indian Health Service • Navajo Medical Center – Iina Counseling Services • Gallup Indian Medical Center

Entities and Organizations • Navajo Housing Authority • United States Attorney’s Office – District of Arizona • Coalition to Stop Violence Against Native Women • Casey Family Programs • United Healthcare • Another Way – Page Regional Domestic Violence Services

29 CHALLENGES FOR SERVICE DELIVERY ON THE NAVAJO NATION

The Navajo Nation is the largest federally-recognized American Indian Tribe in the United States measured by population and geographical area. The Navajo Nation extends into three states and measures over 27,427 square miles, and includes 13 counties in portions of northeastern Arizona, northwestern New Mexico and southeastern Utah. The Nation's land base is roughly equivalent in size to the state of West Virginia. The Navajo Nation service area extends to public, tribal trust, tribal fee, Bureau of Land Management, private, state and individual Indian Allotment lands. The Navajo Nation has over 300,000 enrolled tribal members. Approximately two-thirds of those enrolled Navajos live within the territorial boundaries of the Navajo Nation.

Detailed demographic information is provided in Appendix 6. The demographics of the Navajo Nation are determinative elements of the DAP for several reasons:

30 UTAH COLORADO

ARIZONA NEW MEXICO

1. Severity of socio-economic contributing factors

Poverty and unemployment drive hopelessness. More than half of the people who live on the Navajo Nation are unemployed. Housing within the Nation is inadequate to meet the needs of the people. The percentage of households that are made up of grandparents and their grandchildren, with absent parents is high, as is the number of single-parent households. Incidents of domestic violence, children in need of supervision, child abuse and neglect, truancy, delinquency, and court-involved youth are all far above the national average. Educational attainment of high school or higher education is substantially below national averages.

2. Geographic isolation

The Navajo Nation is sparsely populated. Distances to travel for education, social services, medical care, and other community services are a significant barrier for many Navajos. Over 75 percent of roads on the Navajo Nation are unpaved and many are impassable in inclement weather.

3. Cost of service delivery and underfunding of medical services

Geographic isolation and infrastructure issues drive up the per capita cost of providing health care, public education, and social services. The Indian Health Service funds Navajo health care at less than $1,500 per person per year, less than half the average funding provided by private health insurers in the United States as a whole.

4. Cultural disconnection, community alienation

Many Navajos live in towns that border the Navajo Nation—such as Holbrook, Winslow, Flagstaff, and Page in Arizona, and Gallup, Albuquerque, and Farmington in New Mexico—where the majority culture largely discourages connection with Navajo traditional cultural practices and identity. This disconnection from cultural and community life creates social isolation and alienation from family and clan support systems.

31 Iiná THREE-BRANCH GOVERNMENT

The Navajo Nation government is comprised of a three-branch system that includes the executive, legislative, and judicial branches.

The Executive Branch is headed by the Office of the President and Vice President. The President and Vice President are elected by popular election and serve 4-year terms. There are eleven executive divisions that have departments, programs, and offices under the auspices of the executive branch. Most programs relevant to the DAP are overseen by the executive branch.

The Judicial Branch. The Navajo Nation has sovereign authority to enact, apply and enforce tribal law. The judicial branch is headed by the Chief Justice and is comprised of the courts, Peacemak- ing Program, Probation Services, Judicial Conduct Commission and the Administrative Office of the Courts. There are 13 district and family courts located within 11 judicial districts throughout the Nava- jo Nation. The Supreme Court of the Navajo Nation hears appeals from the courts and administrative hearing bodies.

The Legislative Branch houses the 24 Navajo Nation Council Delegates who are elected by registered voters for four-year terms and represent all 110 chapters (local government units). The Council is the governing body of the Navajo Nation. It meets at least four times a year for regular sessions and for a budget session. Delegates are assigned to one of four standing committees, which are the Budget and Finance Committee, Resources and Development Committee, Law and Order Commit- tee, and Health, Education and Human Services Committee. There is also a committee of the whole, the Naa’bik’íyáti Committee, which discusses the merits of proposed legislation.

FEDERAL PARTNERS

1. Bureau of Justice Assistance (BJA)

The mission of BJA is to provide policy leadership and assistance that supports criminal justice systems in the effort to achieve safer communities. The BJA supports the Navajo Nation through various grants and is a major source of training and technical assistance through the BJA National Training and Technical Assistance Center (NTTAC). BJA and NTTAC offers specialized assistance to the criminal justice field by providing the Navajo Nation with rapid, expert, coordinated, and data- driven training and technical assistance.

2. Navajo Area Indian Health Service

The Navajo Area Indian Health Service (NAIHS) is one of 12 regional administrative units of the Indi- an Health Service (IHS), in the US Department of Health and Human Services. The NAIHS delivers health services to a user population of over 244,000 American Indians in five Federal Service Units on and near the Navajo Nation. The Navajo Nation is one of the largest Indian reservations in the United States. The Navajo Nation consists of more than 25,000 contiguous square miles and three satellite communities, and extends into portions of the states of Arizona, New Mexico, and Utah. NAIHS primarily delivers health services to members of the Navajo Nation and the San Juan

32 Southern Paiute Tribe, and also provides services to other Native Americans, including Zunis, Hopis, and other American Indian beneficiaries. The five Federal Service Units (SUs) include Chinle, Crownpoint, Gallup, Kayenta, and Shiprock SUs.

NAIHS provides inpatient, emergency, outpatient, public health, and other services at four hospitals: Chinle Comprehensive Health Care Facility, Crownpoint Health Care Facility, Gallup Indian Medical Center, and Northern Navajo Medical Center (Shiprock, NM). These inpatient facilities comprise a total of 222 hospital beds. The Kayenta Health Center in Kayenta, AZ will transition to begin operating as an Alternative Rural Hospital in late 2017 by offering ten short-stay nursing beds and ambulatory surgery. Navajo Area also has seven full-time health centers providing outpatient, community health, preventive health, and other services. There are also five part-time health stations.

In addition to the NAIHS, the Navajo health care system includes an urban health program in Flag- staff, Arizona, the Navajo Department of Health (NDOH), and five Tribal health care corporations. Native Americans for Community Action, Inc. (NACA), founded in 1971, is one of 34 Urban Indian health programs in the United States. NACA provides outpatient, behavioral health, health promo- tion, and other services to the population in and around Flagstaff, Arizona. The NDOH, created in 1977, ensures access to quality and culturally acceptable health care. The NDOH offers nutrition, aging, substance abuse, education, community health outreach, and other services to the Navajo population through regulation, direct service delivery, and coordination with federal, state, and local partners. NDOH has a master contract with NAIHS under the auspices of Public Law 93-638, the Indian Self Determination and Education Assistance Act.

NAIHS also has P.L. 93-638 contracts and compacts with tribal health corporations authorized by the Navajo Nation, including Fort Defiance Indian Hospital/Tsehootsooi Medical Center, Winslow Indian Health Care Center, Inc., Tuba City Regional Health Care Corporation, Sage Memorial Hospital, and Utah Navajo Health System, Inc., to provide health care services in the respective regions of the Navajo Nation served by the 638 corporations.

The total Fiscal Year (FY) 2016 user population for the Navajo Area, including Federal and Tribal Service Units, is 244,209.

3. Bureau of Indian Affairs

The mission of the Bureau of Indian Affairs is to enhance the quality of life, promote economic opportunity, and carry out the responsibility to protect and improve the trust assets of American Indi- ans, Indian tribes, and Alaska Natives. This is accomplished through the delivery of quality services, and maintaining government-to-government relationships within the spirit of Indian self-determination. Delivery of program services to the federally recognized tribes and individual Indians and Alaska Natives, whether directly or through contracts, grants or compacts, is administered by the twelve regional offices and 83 agencies that report to the BIA Deputy Director-Field Operations, located in Washington, D.C. The BIA Navajo Regional Office is responsible for all Bureau activities for the Navajo Nation except education, law enforcement and functions of an administrative nature.

More specifically, the BIA is responsible for natural resources (water resources, forestry and fire, irri- gation and dam safety), agriculture (farm, pasture, range), fish, wildlife, parks, real estate services (land acquisition and disposal, land title records, probate, rights-of-way, lease/permit), transportation (planning, design, construction, maintenance), and Indian services (tribal governments, human services, housing improvement). Through P.L. 93-638 Indian Self Determination Contracts, and Annual Funding Agreements, the BIA provides funding to the Navajo Nation for our various Divisions, includ-

33 ing the Navajo Division of Transportation, Navajo Division of Social Services, and Navajo Division of Public Safety. This funding is for direct and indirect services for the Navajo People to address the impacts of substance use disorder, violence, and crime.

4. Bureau of Indian Education

As stated in 25 CFR Part 32.3, the BIE’s mission is to provide quality education opportunities from early childhood through life in accordance with a tribe’s needs for cultural and economic well-being, in keeping with the wide diversity of Indian tribes and Alaska Native villages as distinct cultural and governmental entities. Further, the BIE is to manifest consideration of the whole person by taking into account the spiritual, mental, physical, and cultural aspects of the individual within his or her family and tribal or village context.

Currently, the Bureau of Indian Education oversees a total of 183 elementary, secondary, residential and peripheral dormitories across 23 states. 130 schools are tribally controlled under P.L. 93-638 In- dian Self Determination Contracts or P.L. 100-297 Tribally Controlled Grant Schools Act. 53 schools are operated by the Bureau of Indian Education.

There are 31 BIE schools that serve the Navajo Nation, 34 P.L. 100-297 Grant Schools and one P.L. 93-638 school.

5. Department of Health and Human Services

Many of the Navajo Nation’s human services programs are supported by funding from the United States Department of Health & Human Services (USDHHS). The purpose of USDHHS is “to enhance and protect the health and well-being of all Americans” by “providing for effective health and human services and fostering advances in medicine, public health, and social services.” This is accomplished by providing funding to state, local, and tribal governments. The USDHHS has 11 operating divisions, eight U.S. Public Health Service agencies and three human services agencies, including the Administration for Children & Families (ACF) where the Nation’s Division of Social Services, Department of Health, Division of Human Resources and Department of Head Start receive most of their funding for their programs.

The purpose of ACF is to promote “the economic and social well-being of families, children, individuals and communities through a range of educational and supportive programs in partnership with states, tribes, and community organizations.” Under ACF there are approximately twenty Program Offices that provide technical assistance to grantees receiving funding from USDHHS.The Nation receives funding mainly from these programs to support services to the Navajo people:

1. Administration for Native Americans (ANA) 2. Administration on Children, Youth and Families (ACYF) 3. Children’s Bureau (CB) 4. Early Childhood Development (ECD) 5. Family and Youth Services Bureau (FYSB) 6. Office of Child Care (OCC) 7. Office of Child Support Enforcement (OCSE) 8. Office of Community Services (OCS) 9. Office of Family Assistance (OFA) 10. Office of Head Start (OHS)

The Nation has been a direct recipient of federal USDHHS funding for many years to implement and run its programs separate from the states. This allows for the Nation to administer programs in the most effective manner to meet the needs of the Navajo people living on the Navajo Nation.

34 GOALS & OBJECTIVES

GOALS & OBJECTIVES 1. 5. EDUCATION CAPACITY & AWARENESS BUILDING

2. 4. SUBSTANCE SUICIDE ABUSE 3. VIOLENCE

These goals and objectives are designed for the Navajo Nation overall and will be used by our communities and programs as guidance. Specific activities and strategies will be left to each community and or program; local solutions to local problems.

1GOAL: The Navajo Nation will work to make its communities safer and heal through prevention, education and awareness of violence, substance abuse and suicide.

SUBSTANCE ABUSE

2GOAL: Provide Navajo families with effective services to cultivate safe and healthy lifestyles in order to decrease substance abuse.

35 3GOAL: The Navajo Nation will work to provide a safe environment to ensure the well being of each Navajo person and to restore Hózhó.

4GOAL: The Navajo Nation will work to decrease the incidence of suicide by 10% in the next 5 years.

5GOAL: The Navajo Nation will increase its capacity to respond to violence, substance abuse and suicide.

36 SIIHASIN (HOPE) EVALUATION

Effective program and project evaluation is an organized way to improve and account for one’s work by employing procedures that are useful, feasible, ethical, and accurate. DAP would like to utilize the Center for Disease Control and Prevention - Recommended Process Evaluation framework developed to guide public health professionals in evaluating programs. It is a practical, nonprescriptive tool designed to summarize and organize the essential elements of program evaluation. Process evaluations should answer whether the plan’s intent was implemented along with its activities, objectives, and overall goal. In addition, process evaluations should determine what factors resulted in success and failure.

The framework comprises steps in evaluation practice and standards for effective evaluation.

Steps in Evaluation Practice

• Engage stakeholders: those persons involved in or affected by the program and primary users of the evaluation. • Describe the program: need, expected effects, activities, resources, stage, context, logic model. • Focus the evaluation design: purpose, users, uses, questions, methods, agreements. • Gather credible evidence: indicators, sources, quality, quantity, logistics. • Justify conclusions: standards, analysis/synthesis, interpretation, judgment, reccomendations. • Ensure use and share lessons learned: design, preparation, feedback, follow-up, dissemination.

Standards for Effective Evaluation

• Utility: serve the information needs of intended users. • Feasibility: be realistic, prudent, diplomatic, and frugal. • Propriety: behave legally, ethically, and with regard for the welfare of those involved and those affected. • Accuracy: reveal and convey technically accurate information.

The DAP Planning Team has engaged in several of these steps; specifically, the step to engage stakeholders in the development of this plan. As the Navajo Nation 1989 Tribal Action Plan has been reevaluated, the committee has become involved in conversations of historical activities with empha- sis on how social issues have changed and more importantly, a Navajo Nation proactive response to issues related to suicide, substance use, and violence.

37 The implementation of a process evaluation promotes the ongoing process of evaluation. It is important to document, as this DAP is being revitalized, the Executive Committee envisions it as a guide to continue to reevaluate on a yearly basis. The following table illustrates this evaluation process.

These evaluations are based on the logic model in developing objectives and goals, program implementation with formal reviews of these objectives and goals. Simply put, program output considers the relationship between resources and activities. Evaluation findings will be provided to executive management, Office of the President and Vice President, delegates of the Navajo Nation Council, and the Chief Justice. If necessary, based on the(se) finding(s) the program’s operation will be ad- justed to optimize a favorable outcome.

Centers for Disease Control and Prevention. Framework for program evaluation in public health. MMWR 1999;48(No. RR-11):[4].

38 OUTCOMES AND ANNUAL REVIEW PROCESS

EXPECTED OUTCOMES

3 5 1. THINKING (Baa Nitsíjíkees)

2. PLANNING (Baa Yájílti’)

3. ESTABLISHING (Niilyá)

2 6 4. ALLOCATING (Bá Nazhnit’á)

5. EMPOWERING (Shííyi’ Nisin)

6. PRAYING/BLESSING (Tsodizin)

7. EVALUATION (Ni’ Jilééh) 1 7

The DAP process is cyclical as is described in the Diné Life Way Model shown above. As the Advi- sory Committee evaluates, it is important to note that in Diné life, after evaluation, we move back into the thinking and planning phases.

The DAP Advisory Committee envisions the following:

• • •

•

Overall, DAP shall be the tool to guide and ensure productive results from administrative units of the tribal government. Accordingly, each component of this plan incorporates program planning, policy implementation and evaluation to determine and maintain effective results. Furthermore, these fea- tures of the traditional policy cycle are necessary to ensure accountability of service production while maintaining professional conduct that supports best business practices.

39 Annual Review

An advisory committee shall be created after approval of DAP. Shortly thereafter, the committee will supervise the development of a plan of operation to implement the DAP. The plan of operation will provide formal programmatic structure with details on the roles and responsibilities of all stakeholders.

Additionally, the advisory committee is responsible for maintaining implementation of the DAP to ensure timely progress towards achieving the identified goals and objectives. Relevant program indicators will be used to monitor the growth/regression of DAP.

An annual report will be written by the Advisory Committee and shared with all stakeholders and appropriate oversight committees of the Navajo Nation Council. The report will be objective and identify areas where program goals are not being met and prescribe an action plan.

CONCLUSION: SUSTAINABILITY AND LOOKING AHEAD

The Navajo Nation is ready and embracing the opportunity to address the prioritized problem areas of violence, substance abuse, and suicide through prevention and infrastructure development. This plan utitlizes as a resource the Diné Fundamental Law, Diné Bi Beenahaz’áanii, as a guide for addressing life’s problems, with relevance to kinship, relationship, and resiliency.

The DAP will be the foundation and basis for funding requests and will be factored into how long term community initiatives are developed. In addition, the DAP ensures that tribal programs and service providers are current with a mindset that refocus and restructure plans could be accommodated.

The status quo culture and mindset is a foreseeable challenge that can be navigated with input, support and eventual ownership of the planned changes, accountability of the advisory committee and overall task action. Sustainability of the Diné Action Plan will be the responsibility of all Navajo Nation stakeholders and tribal leaders with the ultimate goal of healing and wellness of our communities.

40 Appendix

41 Appendix 1 References ...... 40

Appendix 2 Glossary of Navajo Terms ...... 41

Appendix 3 TAP Timeline ...... 42

Appendix 4 Federal Laws ...... 43

Appendix 5 TAP Worksession Plan Agendes ...... 46

Appendix 6 Navajo Nation Key Demographics ...... 48

Appendix 1 REFERENCES

1 This recitation of the Twins story is compiled from several sources, including Navajo traditional oral histories and Paul G. Zolbrod, DINÉ BAHANE’ (Albuquerque: University of New Mexico Press, 1984). Commentary is by Roman Bitsuie. Illustrations by Kyle Arthur from Rock Point Arizona. 2 Insert citation for source. 3 Insert citation for source. 4 https://www.cdc.gov/nchs/data/nvsr/nvsr65/nvsr65_05.pdf 5 Insert citation for source. 6 Insert citation for source. 7 Insert citation for source. 8 Insert citation for source. 9 https://www.cdc.gov/nchs/data/nvsr/nvsr65/nvsr65_05.pdf 10 https://www.cdc.gov/nchs/data/nvsr/nvsr65/nvsr65_05.pdf 11 NOTE THIS WAS FOOTNOTE 5, IN THE PREVIOUS DRAFT WE MUST MOVE THAT CITE HERE 12 The rate for non-Hispanic whites is 5.1%: https://www.cdc.gov/nchs/data/nvsr/nvsr65/ nvsr65_05.pdf

42 Appendix 2

...... 40 GLOSSARY (Navajo Terms) ...... 41

...... 42

...... 43

...... 46

...... 48

43 Appendix 3 TAP TIMELINE

• The Navajo Nation Tribal Action Plan (NN TAP) was developed in 1987. • The second NN TAP was prepared and developed in 1991 in accordance with the Omnibus Drug Act of 1986, P.L. 99-570 and amendments P.L. 100-696. This plan sets out a plan of concerted efforts by Navajo Nation governmental and private agencies working to deter alcohol and substance abuse. It was approved by NN Council Resolution No. CO-68-90. A hard copy of this document was available for review and was used to determine a baseline for the thoughts, plan, implementation and review processes for the TAP. • In 2013, the Judicial Branch of the Navajo Nation, www.navajocourts.org, received funding through United States Bureau of Justice Assistance (U.S. BJA) to expand its Healing to Wellness Courts with a Veterans Justice Project. Initially, some of the funds supported the 2013 Navajo Criminal Justice Summit in Albuquerque, New Mexico for strategic planning and for the development of the TAP. At the Summit, six strategic goals and objectives were identified for the justice systems. Based on these, the specialty court teams assisted the Summit participants with resource mapping and fears/needs assessment by the seven Navajo judicial districts, www.navajocourts.org/districts.htm. The Summit planning team consisted of Navajo Law Enforcement officers, public defenders, prosecutors, and judicial branch staff. The objectives identified at the 2013 justice summit were:

• One of the goals was to work on alternative sentencing initiatives for offenders including reentry programs. • Incorporate peacemaking into the criminal justice system. • Explore the steps to implement VAWA in NN • Improve access to behavioral health and support services for pretrial and post-con- viction of offenders, including training on alcohol-related offenses for police, and Healing to Wellness Courts. • Strengthen services for victims of domestic violence and implement Sex Offenders Registration Notification Act (SORNA) for the public safety. • Strengthen recruitment and retention of Navajo attorneys in the justice system • Ascertain whether the Navajo Nation should adopt the Tribal Law and Order Act (TLOA) or find other alternative solutions. • Develop re-entry programs for Navajo adults and youth offenders being released from incarceration.

• In 2014, the NN received additional funding under the US DOJ, BJA Assistance, Coordinated Tribal Assistance (CTAS) Program Purpose Areas 2, 5, and 7. Purpose Area 2 requires a comprehensive assessment of the justice system to guide the development of a strategic plan that is similar to a TAP. • In the fall of 2015, the Judicial Branch had another summit for staff from all judicial districts. The attendees completed the Fears and Needs Assessment exercise, and identified and prioritized the following fears and needs.

• Domestic violence and elder abuse • Substance abuse • Suicide • Law enforcement and prosecutors resource needs

On May 13, 2016, Navajo Nation President Russell Begaye and Chief Justice Allen Sloan signed a joint letter directing executive and judicial branches to jointly develop one TAP for the Navajo Nation resulting in a unique aspect of this process by coordinating with two federal agencies, SAMHSA and USDOJ. Each agency assigned technical assistance providers to help develop one TAP document that

44 would fulfill the funding requirements of both agencies. In addition to all Navajo Nation staff, the public was invited to participate in the development of the TAP including elders, youth, merchants, community organizations, religious officials, CAM practitioners, and public servants.To accomplish these goals, a broad spectrum of people, listed below, were invited to participate in several work sessions. With their interest in the betterment of the Navajo people, they convened and participated in dialogue and development of the goals and objectives.

• TAP Work Session II, August 1-3, 2016, Flagstaff, Arizona. Over 170 participants from all over the Navajo Nation including providers and representatives from various services, communities, non-profit organizations, IHS, tribal courts, youth, and non-governmental agencies. • TAP Work Session III, September 14-15, 2016, Albuquerque, New Mexico. With the help of over 40 participants, problem statements were developed and TAP goals and objectives discussed. Two overall goals for the process were developed. The participants aimed, first, to have the TAP developed and legislated by the Navajo Nation Council during the 2016 Fall Session, and second, to utilize the TAP for priority funding for CTAS 2017 funding cycle. Further details from the work session can be found on the TAP website: http://www.navajocourts.org/TribalActionPlan.html • TAP Planning Meeting , October 10-11, 2016, in Albuquerque, New Mexico • TAP Work Session IV, December 12-13, 2016, Flagstaff, Arizona

Appendix 4 Federal Laws

Federal Acts

In addition to incorporating the voice of the community into this TAP, special consideration was given to the opportunity for the TAP to respond to several federal acts that may affect Navajo Nation’s sovereignty. The following describes those Acts:

Tribal Law and Order Act of 2010 (TLOA)

The TLOA amends the Indian Alcohol and Substance Abuse Prevention and Treatment Act of 1986 (Public Law 99-570) (Act) and mandates that the U.S. Secretary of Health and Human Services, the Sec- retary of the Interior, and the Attorney General develop, create, and implement a Memorandum of Agree- ment (MOA) in a coordinated effort for the prevention and treatment of trauma and its symptoms of alcohol and substance abuse by the tribe for health, safety, rule, and order. The amendments also requested Department of Health and Human Services (DHHS), Department of the Interior (DOI), and Department of Justice (DOJ) leadership to, among other things:

1. Determine the scope of the alcohol and substance abuse problems faced by tribes; 2. Identify the resources and programs of each agency that would be relevant to a coordinated effort to combat alcohol and substance abuse among American Indians and Alaska Natives (AI/AN); and 3. Coordinate existing agency programs with those established under the Act.

The TLOA section §2412 mandates that the Department of Health and Human Services (DHHS) SAMHSA and IHS, Department of Interior (DOI) BIA and BIE, and DOJ assist with and coordinate resources and programs to assist Indian tribes, per 25 U.S.C. § 2403(3), for the tribes to achieve the goals in the prevention, intervention, and treatment of alcohol and substance abuse. It was determined that there is a need to align, leverage, and coordinate federal efforts and resources at multiple levels within each agency to effectuate comprehensive alcohol and substance abuse services and programs for AI/AN victims, individuals, families, and communities.

45 Section 2412 of the Indian Alcohol and Substance Abuse Act of 1986, as amended by Section 241 of TLOA (25 U.S.C. § 2412), states at subsection (a) that “the governing body of any Tribe may, at its discretion, adopt a resolution for the establishment of a Tribal Action Plan to coordinate available resources and programs, including programs and resources made available by this chapter, in an effort to combat alcohol and substance abuse among its members.” Further, subsection (b) requires Federal partners under section 2411 of this title to “cooperate with the Tribe in the development of a Tribal Action Plan to coordinate resources and programs relevant to alcohol and substance abuse prevention and treatment” and to “enter into an agreement with the Tribe for the implementation of the Tribal Action Plan…” Section 2412 provides for the establishment of a Tribal Coordinating Committee which, among other things, shall have primary responsibility for the implementation, ongoing review, and evaluation of the Tribal Action Plan. Section 2412 also requires that “if any Indian Tribe does not adopt a resolution pursuant to subsection (a) of this section within 90 days after the publication of the Memorandum of Agreement in the Federal Regis- ter…the Secretary of the Interior, the Attorney General, and the Secretary of Health and Human Services shall require” appropriate components within their respective department to “carry out the purposes of this chapter for such tribe.” With this knowledge, the agencies have developed a TAP work group to establish the operating framework and guidelines of the TAP.

Violence Against Women Act (VAWA)

The Violence Against Women Act (VAWA) has been of ongoing interest to Congress since its enact- ment in 1994 (P.L. 103-322). The original act was intended to change attitudes toward domestic violence, foster awareness of domestic violence, improve services and provisions for victims, and revise the manner in which the criminal justice system responds to domestic violence and sex crimes. The legislation created new programs within the DOJ and DHHS that aimed to reduce domestic violence and improve response to and recovery from domestic violence incidents. VAWA primarily addresses certain types of violent crime through grant programs to state, tribal, and local governments; nonprofit organizations; and universi- ties. VAWA programs target the crimes of intimate partner violence, dating violence, sexual assault, and stalking. In 1995, the Office on Violence Against Women (OVW) was created administratively within DOJ to administer federal grants authorized under VAWA. In 2002, Congress codified the OVW as a separate office within DOJ. Since its creation, the OVW has awarded more than $6 billion in grants. While the OVW administers the majority of VAWA authorized grants, other federal agencies, including DHHS Centers for Disease Control and Prevention and the DOJ Office of Justice Programs, also manage AWAV grants.

Since its passage in 1994, VAWA has been modified and reauthorized several times. In 2000, Con- gress reauthorized the programs under VAWA, enhanced federal domestic violence and stalking penalties, added protections for abused foreign nationals, and created programs for elderly and disabled women. In 2005, Congress again reauthorized VAWA. In addition to reauthorizing the programs under VAWA, the legislation enhanced penalties for repeat stalking offenders; added additional protections for battered and/ or trafficked foreign nationals; created programs for sexual assault victims andAmerican Indian victims of domestic violence and related crimes; and created programs designed to improve the public health response to domestic violence. In February 2013, Congress passed legislation (Violence Against Wom- en Reauthorization Act of 2013; P.L. 113-4) that reauthorized most of the programs under VAWA, among other things. The VAWA reauthorization also amended and authorized appropriations for the Trafficking Victims Protection Act of 2000, enhanced measures to combat trafficking in persons, and amended some VAWA grant purpose areas to include sex trafficking. Moreover, VAWA 2013 gave Indian tribes authority to enforce domestic violence laws and related crimes against non-Indian individuals, and established a nondiscrimination provision for VAWA grant programs. The reauthorization also included new provisions to address the rape kit backlog in states.

Sex Offender Registration and Notification Act (SORNA)

The Navajo Nation has been implementing a SORNA Program (Program) since at least 2012. SORNA Program registers all convicted sex offenders who reside, work, or go to school on the Navajo Nation. The Program operates across all seven Navajo Police Districts. The Nation’s initial SORNA was

46 passed in 2006. A Sex Offender Task Force was established in 2008 which extensively revised the 2006 Act. In 2012, the Navajo Nation SORNA was adopted. Also in 2012, a Standard Operating Procedure was developed and adopted which implemented SORNA. In 2014, additional amendments were made to the 2012 SORNA Act, and the Standard Operating Procedures were further amended. In August 2016, U.S. DOJ determined that the Navajo Nation is substantially implementing a SORNA program. In 2016, more amendments were made to SORNA. A Plan of Operation was approved in 2016 so that the Program is now implemented by the SORNA Unit. The SORNA Unit, to date, has registered approximately 550 convicted sex offenders. The SORNA Unit Officers register convicted sex offenders, conduct sex offender address verifications, routinely collaborate with state, county, and federal agencies to share sex offender registration information, and provide SORNA presentations to communities on the Navajo Nation. Unfortunately, only a faction of sexual offenders are reported, fewer arrested, even less investigated, and negligibly minimal amount trailed and prosecuted even with confession, witnesses, and evidence. Thus, the U.S. and NN DOJ created the Navajo Nation as a haven for criminals who continue to victimize their victims daily and perpetuate their aggression to their family and others. It is very well documented that the victims of crime are traumatized for life and retraumatized by triggers leading to revictimization. It is important to believe the victims because even when suppressed, without support, help, and understanding, the impacts are revealed as adult chronic health conditions, risky behav- iors, early death, and low life potential, hence, the current public health crisis.

Appendix 5 Tribal Action Plan Worksession Agendas

47 August 1 - 3, 2016

September 13 - 15, 2016

48 October 10 - 11, 2016 December 12 - 13, 2016

February 22, 2017 March 10 - 12, 2017

49 Appendix 6 Navajo Nation Key Demographics

According to the U.S. 2010 Census, there were 332,129 individuals claimed Navajo ancestry, and 153,323 who lived within the boundaries of the reservation claimed only Navajo as ancestry. Geographi- cally, the Navajo Nation includes 27,425 square miles of land that extends into New Mexico, Arizona, and Utah, and borders Colorado, making Navajo, highlighted in Figure 1., the largest geographic land base American Indian reservation in the U.S. The Navajo Nation is divided into five geographical and political agencies as illustrated in Figure 2.

Figure 1. Map of the U.S. with the Navajo Nation highlighted in pink.

Figure 2. Map of the Navajo Nation, the five geographic and political agencies in color. The grey area is the Hopi reservation. Courtesy of Navajo Land Department, Navajo Nation, 2012.

50 The Navajo Nation contains five political and geographic agencies, Figure 3, listed below, and 110 chapters, with the Hopi Reservation in the middle in white.

• Crownpoint or Eastern Navajo Agency • Fort Defiance Agency • Chinle or Central Navajo Agency • Tuba City or Western Navajo Agency • Shiprock or Northern Navajo Agency

Figure 3. Map of Navajo Nation and the five agencies in color. The white area is the Hopi Reservation. 2012.

Each of the five Navajo agencies are geographically and politically divided into chapters; for a total of 110 chapters, Figure 4. The chapters are sub-governmental entities within the Navajo Nation delegat- ed to address local issues pertaining to the land and health status of their respective chapter population. According to the U.S. Census Bureau, each chapter is designated as a Census Designated Place (CDP) with the exception of San Juan Chapter, located in northwestern New Mexico. Eastern agency has the most chapter representation at thirty-one. Central agency has the least chapter representation with four- teen. Each chapter was established and recognized with some authority over local issues pertaining to their respective chapter area.

Figure 4: Total number of Navajo chapters per agency.

51 Based on the 2010 U.S. Census population count, Navajos are represented in all parts of the U.S. The majority of Navajos live on the Navajo Nation, 47%, followed by the metropolitan area, 26%, then in border towns, 10%, Figure 5. The remainder, 17%, of the Navajos live elsewhere in the U.S.

Figure 5. Total number and percentage by location of Navajo in combination in the U.S.

Navajo Nation claims over 300,000 enrolled tribal members and is the second largest tribe in population, following the Cherokee Nation. The Navajo Nation enrolls and issues a number to individuals with at least one-quarter Navajo blood quantum. The census numbers were initially used by the U.S. Army for food and supply rationing for Indians held in military reservations/incarcerated encampments.

According to 2010 U.S. Census, there were a total of 332,129 individuals living in the U.S. who claimed to have Navajo ancestry. The age distribution of the total Navajo alone population on the Navajo Nation shows the highest population in the 10-19 age group at 30,325 individuals, Figure 6. Fifty-one percent, 51%, of the total Navajo alone population on the Navajo Nation are in the 0-29 age group. The distribution of this population by age group and sex are in Figure 7, Figure 8, and Figure 9.

Figure 6. Age distribution of total Navajo alone population on the Navajo Nation.

Figure 7. Age distribution of total male Navajo alone population on the Navajo Nation.

Figure 8. Age distribution of total female Navajo alone population on the Navajo Nation.

Figure 9. Age distribution of total Navajo alone population by age group and sex on the Navajo Nation. 53 Over half, fifty-three percent, 53%, of Navajos reside within the exterior boundaries of the Navajo Nation. An unknown amount still use the services of the Navajo Nation and should be included in the development of TAP. According to the 2010 U.S. Census, nine percent, 9%, of Navajos live in cities or towns on the borders of the Navajo Nation, known as border towns. The age distribution of Navajo alone and Navajo in combination shows the highest population for age groups 0-9 years and 20-29 years indicating a large population of young Navajos living in border towns. Over sixty percent, 60%, of Navajos living in border towns are in the 0-29 age group. These border towns include:

• Farmington, NM • Holbrook, AZ • Gallup, NM • Blanding, UT • Flagstaff, AZ • Grants, NM • Page, AZ • Cortez, CO • Winslow, AZ • Durango, CO • Bloomfield, NM • Aztec, NM

Figure 10. Navajo in combination population by specific border town.

Figure 11. Navajo alone population by specific border town.