DOCSLIB.ORG

SQUAXIN ISLAND TRIBE 2019 We Envision

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
SQUAXIN ISLAND TRIBE 2019 We Envision SQUAXIN ISLAND TRIBE 2019 We Envision A culturally and economically strong community of self-governing, resilient people united by shared values and traditions. Front Cover Art: Pulling Together By Malynn Foster Tribal Chairman Arnold Cooper It has been an honor to serve as your Tribal Chairman, and I have enjoyed seeing our Tribe grow and pave the path for our future leaders. I am proud of the work that's been done to improve the lives of tribal members, help our community and neighbors, and, most importantly, protect our environment and way of life. Last spring Tribal Council and Mason County reached an agreement on water and fish protection. This important agreement is a big step towards achieving sustainable development within Mason County while protecting the tribal right to sufficient stream flows for salmon. Both Mason County and Squaxin Island Tribe worked hard to come up with this agreement that is a significant show of mutual respect between local governments. Another important project, that was a long time in the works, was the completion of the cremation garden, within Squaxin Island Sacred Grounds. This was the result of a lot of planning and collaboration between Cultural Resources, Natural Resources, Executive Services, and Salish Cliffs staff. I really enjoyed seeing our departments and entities work together to create something beautiful for our members. The much-anticipated fitness center opened in April! This was an exciting moment for the community. It was a collaborative project that stemmed from their ideas and wants. The center is 2,800 square-foot addition to the pool and has proven to be a huge asset - it is always busy!! A group of dedicated tribal and community members formed a Community Emergency Response Team (CERT). This is a team of community volunteers who, with the help of Fire District #4, train for disaster preparedness and hazards that may affect our area. They train in fire safety, light search & rescue, and disaster medical operations. I enjoy seeing our community take initiative to help our own people prepare for and respond to a disaster. This team also learned about our Incident Command System managed by John Taylor. These important skills might save a life some day. These are just a few highlights of the past year, indicating once again how Squaxin Island works together to create a better future for our people. This report shows the hard work that has been done to support your vision for the future. Please take a look, and if you have any questions, my door is always open. Our Mission The people now known as the Squaxin Island Tribe are committed to the honoring of Mother Earth, the resurgence of our traditional ways, and the respect and protection of all people, not only those who are living, but also those who have gone before and who are yet to be born. We are a diverse and proud people. Our unity as a tribe goes beyond geography. Once we were many communities with a similar language. Following our confinement on the island, we once again dispersed. We are a returning people, returning to our land, returning to our culture. Our long memories, our ingenious adaptiveness, and our confidence in knowing who we are have led to our continuing existence. Our tribal family seeks to maintain the pride, honor, and dignity that is our traditional way. Through art, singing, ceremonies, fishing, vocations, and traditional medicine, we celebrate the individual abilities and talents which have made us the people we are today. It is our intent that our lives and our work be meaningful and contribute to the well-being of the entire tribe. We believe this will bring about a resurgence of our culture. Our greatest natural resource is our elders. They are our history. Another valued resource is our children; they are our future. It is the privilege and the responsibility of the young adults to see to it that the Elders and children are honored and nurtured. We believe the Great Spirit is with us in everything we do, and to maintain our relationship to Mother Earth and to achieve physical, mental, and spiritual health, we will always need to remember who we are and why we are here. Tribal Administrator Marvin Campbell For those of you who don’t know me yet, I am Marvin Campbell, Tribal Administrator. I started this position in July 2019. It has been an interesting learning process, and I have enjoyed getting to know the tribal programs and what Squaxin has to offer its members. This year my focus has been learning what each staff member does and how it contributes to the growth of our Tribe. I had the pleasure of hiring a new Director of Operations, Erika Thale, and, together we have worked hard to ensure excellent service that is streamlined for our members. In my short few months being back home, I have witnessed just how great our Tribe has become over the last 20 plus years. I am impressed with the services we offer our people, as well as the cultural events and practices going on throughout the community. Our First Salmon Ceremony is so much bigger and greater than I recall from the past. The teamwork put into that by the Natural Resources Department was wonderful to see. We had a couple major changes take place this year. One of those was the Child Development Center moving under the umbrella of tribal government. It has been great to meet and get to know the hard working professionals we have caring for and teaching our children. The Child Development Center was recognized on a national level for being one of the first outdoor education curriculums in the country! We are blessed to have such a great group bringing up the future of our people! The other change was development of a new Parks and Recreation Department with Janita Raham serving as the Director. She is serving our community very well, and is dedicated to bringing more activities and sports to our youth. I believe this will prove to be a good split, separating Parks and Recreation off from the Tu Ha' Buts Learning Center, because it will allow these two Directors to emphasize the importance of each one. The renewed attention to our youth activities will be of great benefit to our community! Janita’s team has already planned, and is set to execute, the installation of some new parks for our community to enjoy. If these parks are anything like the plans she has worked on, they will be tremendous. I am so grateful to be home and to apply the leadership the military instilled in me in a way that will benefit the people who brought me up. It has been a great honor to show the world, and everyone I served with, how tough and hardworking Squaxins are. I’m glad to be here, to do my part to take care of our Elders, and to bring up the future of our strong people! God’s Glory, Marvin Campbell Cultural Resources Pulling together for our ancestors During the past year the CRD welcomed a new archaeologist and continued to respond to projects on and off reservation with numerous agencies in our traditional area. In addition, we provided the Tribe’s cultural resources protection on tribal lands. The National Park Service THPO grant is reoccurring each year, but funding does not cover the cost for our archaeologist or the deliverables listed below. Surveys Cultural Resource Survey: SQ 19-04-15-MHGWRF Mason County, CRD and Wessen & Associates Archaeological Services. This was a multi-agency project where CRD was able to fund professional services and file an archaeological site with the Washington State Department of Archaeology and Historic Preservation. Cultural Resources Survey Report: SQ 19-08-15-SDMHRF Tribal Property. Recorded. No cultural resources were found. Cultural Resources Survey Report: SQ 19-09-19-SDRFMH Tribal Property. Cultural resources were recorded within survey area and per- manently filed in CRD. Cultural Resources Survey: SQ 19-09-27-SDRFMH Tribal Property. Cultural resources were recorded within survey area and permanently filed in CRD. Monitoring or Field Review Field review - One CR review in mountains Tribal - Four CR reviews on land development Tribal - One CR review on housing development Interviews Three interviews to gather historical knowledge and information Consultation Legal - Codes, anthropology/historical, or agency projects: 35 DAHP/ Human remains: 4 DNR – TFW: 31 USACE and WDFW for Tumwater Falls Hatchery: 5 Mason County: 2 Photo: Mary Skalapin DIRECTOR: Rhonda Foster Agency Responses Number of responses: 699 approximately MISSION (256 County, 188 Federal, 180 State, and 75 City) To preserve, protect and promote No historic properties affected: 622 tribal culture and heritage which No adverse effect: 4 are invaluable, irreplaceable and Adverse effect: 1 endangered tribal resources; No effect: 0 Other federal consultations: 51 To manage ancient and contemporary Recommended cultural resource investigations: 21 cultural use sites and resources that are fundamental in the recognition Culture of traditional life ways, values and Cultural activities, including ceremonies: 41 histories of the Tribe; Cedar roses: 13 Celebration of life: 8 To protect, preserve and manage these Other: 5 resources through the use of policy, traditional practices, statutory Sacred Ground (Cemetery) Management requirements and prohibitions, Plot request: 5 home visits regulations and training Maintenance: 26 Headstones: 4 Creating cremation garden: 100+ hours Tribal Requests: Four northwest tribes requesting CR consultation and/or training Tumwater Falls - Tribal CR history and training Shaker Church - Power Point presentation NW Anthropology Conference Puyallup - Medicine Creek presentation Federal Lands/Quinault - CR training NRCS - CR training at CRD Tribal Council Oath of Office is administered by Cultural Resources.
Load more

Recommended publications
  • The Indian Shaker Church in the Canada-US Pacific Northwest
    CORE Metadata, citation and similar papers at core.ac.uk Provided by Scholars Commons Wilfrid Laurier University Scholars Commons @ Laurier History Faculty Publications History 4-1-2011 Shaking Up Christianity: The Indian Shaker Church in the Canada- U.S. Pacific Northwest Susan Neylan Wilfrid Laurier University, [email protected] Follow this and additional works at: https://scholars.wlu.ca/hist_faculty Recommended Citation Neylan, Susan, "Shaking Up Christianity: The Indian Shaker Church in the Canada-U.S. Pacific Northwest" (2011). History Faculty Publications. 16. https://scholars.wlu.ca/hist_faculty/16 This Article is brought to you for free and open access by the History at Scholars Commons @ Laurier. It has been accepted for inclusion in History Faculty Publications by an authorized administrator of Scholars Commons @ Laurier. For more information, please contact [email protected]. Shaking Up Christianity: The Indian Shaker Church in the Canada-U.S. Pacific Northwest* Susan Neylan / Wilfrid Laurier University The National Film Board of Canada documentary film O’Siem opens with a contemporary Native American man, Gene Harry, singing and passing his hands over the body of a badly injured man lying unconscious in a hospital bed.1 Harry is an Indian Shaker Church minister and, as he describes his approach to healing this man, the juxtaposition between native and Christian spirit ways is apparent: The first time I got a call from Will’s brother Joe, he said that he had a few hours to be with us. When I entered the door and saw the condition of Will, burnt up in a fire, bandaged from his knees to his head, I was shaking inside.
    [Show full text]
  • The Handsome Lake Religion and the Indian Shaker Church
    REVITALIZING PEOPLE(S): THE HANDSOME LAKE RELIGION AND THE INDIAN SHAKER CHURCH TED BAILEY University of Miskolc ”’As tribes and nations the Indians must perish and live only as men!’” (qtd. in Berkhofer 1978:151) This remark by a missionary in 1846, with all its racist and ethnocentric overtones, rather crudely summarizes the attitude of many other Christian missionaries in the frontier territories of the United States in the 18th and 19th centuries. The process of becoming “men” in the white European sense, however, was not as straightforward a matter as many missionaries envisioned it, for they were running up against peoples who already had centuries-old religious systems of their own. In the wake of mili- tary and/or economic defeat and the resultant social collapse, these Indian groups did not simply surrender their belief systems but often incorporated them into the new ideologies being preached amongst them by the missionar- ies to produce syncretic religious blends. Using one such example — the reli- gion developed among the Seneca by Handsome Lake two hundred years ago — Anthony F. C. Wallace classified these and other syncretic belief systems as revitalization movements which attempt to restore an equilibrium to the native culture (1956:264). In the case of the Seneca, the rejuvenated religion allowed them to maintain a sense of tribal identity and thus prevented them from being swallowed whole by the dominant white society. In many aspects of its origin, the Indian Shaker religion of the Pacific Northwest bears a strong resemblance to the Handsome Lake religion. And, like the Longhouse religion, it is one of the few syncretic cults to have sur- vived the closing of the frontier and continue in existence into the 21st centu- ry.
    [Show full text]
  • The American Indians Respond to European Contact
    Native movements: the American Indians respond to European contact Item Type text; Thesis-Reproduction (electronic) Authors Rich, Stephen Thomas, 1945- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 27/09/2021 02:56:38 Link to Item http://hdl.handle.net/10150/552044 NATIVE MOVEMENTS: THE AMERICAN INDIANS RESPOND TO EUROPEAN CONTACT by Stephen Thomas Rich A Thesis Submitted to the Faculty of the DEPARTMENT OF ANTHROPOLOGY In Partial Fulfillment of the Requirements For the Degree of MASTER OF ARTS In the Graduate College THE UNIVERSITY OF ARIZONA 1 9 6 9 STATEMENT BY AUTHOR This thesis has been submitted in partial fulfillment of requirements for an advanced degree at The University of Arizona and is deposited in the University Library to be made available to borrowers under rules of the Library. Brief quotations from this thesis are allowable without special permission, provided that accurate acknowledgment of source is made. Requests for permission for extended quotation from or reproduction of this manuscript in whole or in part may be granted by the head of the major department or the Dean of the Graduate College when in his judgment the proposed use of the material is in the interests of scholarship. In all other instances, however, permission must be obtained from the author. SIGNED: £ < A APPROVAL BY THESIS DIRECTOR This thesis has been approved on the date shown below: /z, /f£f Edward P.
    [Show full text]
  • Change and Recovery from Substance Misuse: Native American Perspectives
    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2008 Change and Recovery from Substance Misuse: Native American Perspectives Stacy Miller The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Miller, Stacy, "Change and Recovery from Substance Misuse: Native American Perspectives" (2008). Graduate Student Theses, Dissertations, & Professional Papers. 177. https://scholarworks.umt.edu/etd/177 This Dissertation is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. CHANGE AND RECOVERY FROM SUBSTANCE MISUSE: NATIVE AMERICAN PERSPECTIVES by Stacy Miller B.S., The University of Wisconsin, Green Bay, 2000 M.A., The University of Montana, Missoula, 2005 Dissertation presented in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Clinical Psychology The University of Montana Missoula, MT Autumn 2008 Approved by: Dr. Perry Brown, Associate Provost for Graduate Education Gyda Swaney, Ph.D., Chair Clinical Psychology Bryan Cochran, Ph.D. Clinical Psychology Christine Fiore, Ph.D. Clinical Psychology Paul Silverman, Ph.D. Clinical Psychology David Beck, Ph.D. Native American Studies COPYRIGHT by Stacy Miller 2008 All Rights Reserved ii Miller, Stacy, PhD, Autumn 2008 Clinical Psychology Recovery from Substance Misuse: Native American Perspectives Director: Gyda Swaney, PhD This qualitative study investigated the constructs of change within the action and maintenance stages of the Transtheoretical Model of Change (TMC) and balance within the domains of the Medicine Wheel (MW).
    [Show full text]
  • Native Peoples of North America
    Native Peoples of North America Native Peoples of North America SUSAN STEBBINS OPEN SUNY TEXTBOOKS GENESEO, NY Native Peoples of North America by Susan Stebbins is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License, except where otherwise noted. Contents About vii Introduction ix Chapter 1: In 1491... 1 Chapter 2: All Our Relations 25 Chapter 3: Resources and Their Distribution 49 Chapter 4: Status, Rank, and Power 83 Chapter 5: Religion and Spiritual Beliefs 105 Chapter 6: Is There a Word for Art? 131 Conclusions 159 References 165 About the Author 181 About Open SUNY Textbooks 183 Errata 185 About Native Peoples of North America is intended to be an introductory text about the Native peoples of North America (primarily the United States and Canada) presented from an anthropological perspective. As such, the text is organized around anthro- pological concepts such as language, kinship, marriage and family life, political and economic organization, food getting, spiritual and religious practices, and the arts. Prehistoric, historic and contemporary information is presented. Each chapter begins with an example from the oral tradition that reflects the theme of the chap- ter. The text includes suggested readings, videos and classroom activities. Native Peoples of North America | vii Introduction The attempt to write any book, especially a textbook, about the histories and cul- tures of the indigenous peoples of what is now called North America is a daunting task. Similar to the continent of Europe, the histories and cultures of the peoples are diverse. It is readily accepted by both scientists and the general public that humans were in Europe over 40,000 years ago.
    [Show full text]
  • Universi^ Microtlms Internationa! 300 N
    INFORMATION TO USERS This reproduction was made from a copy of a document sent to us for microfilming. While the most advanced technology has been used to photograph and reproduce this document, the quality of the reproduction is heavily dependent upon the quality of the material submitted. The following explanation of techniques is provided to help clarify markings or notations which may appear on this reproduction. 1.The sign or “target” for pages apparently lacking from the document photographed is “Missing Page(s)”. If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting through an image and duplicating adjacent pages to assure complete continuity. 2. When an image on the film is obliterated with a round black mark, it is an indication of either blurred copy because of movement during exposure, duplicate copy, or copyrighted materials that should not have been filmed. For blurred pages, a good image of the page can be found in the adjacent frame. If copyrighted materials were deleted, a target note will appear listing the pages in the adjacent frame. 3. When a map, drawing or chart, etc., is part of the material being photographed, a definite method of “sectioning” the material has been followed. It is customary to begin filming at the upper left hand comer of a large sheet and to continue from left to right in equal sections with small overlaps. If necessary, sectioning is continued again-beginning below the first row and continuing on until complete.
    [Show full text]
  • Squaxin 2012 the People of the Water Welcome You To
    SquaxinPADDLE TO 2012 Intertribal Canoe Journey Guidebook 1 • PADDLE TO SQUAXIN 2012 THE PEOPLE OF THE WATER WELCOME YOU TO HOME OF OUR sacred belongings THE SQUAXIN ISLAND MUSEUM LIBRARY AND RESEARCH CENTER (MLRC) tells the story of the People of the Water through a series of exhibits and displays depicting the relationship between Squaxin Island Tribal members and the seven inlets of South Puget Sound. You may also experience our rich culture by participating in cultural activities and special events. The hopes and dreams of ates with traditional blankets. WATER SOUNDS ART our Elders and those who have Language restoration and AUCTION & TRADITIONAL walked before us have come preservation is a main priority. DINNER true through this magnifi- An inter-Tribal drum group Is the Museum’s signature cent facility. Our culture, past based at Squaxin Island strives annual event and all proceeds and present, is preserved for to preserve and enhance go to support the educational people of all generations. Tribal culture through its West programs at the Museum. With a small, yet highly profes- Coast and Coast Salish music This year’s event will take sional staff, the MLRC presents and potlatch protocol. The place on Saturday, September exhibits, lectures, films, tours, drum group focuses on youth 22nd and tickets are available traditional skills workshops, and educational programs. by calling 360-432-3843. and educational outreach MLRC FEATURES For directions, hours and more programs for students in MLRC is a non-profit 501-C3 information go to: local schools. The MLRC also The immense Hall of the organization.
    [Show full text]
  • Nativistic Religious Movements Among Indians of the United States
    Nativistic religious movements among Indians of the United States Item Type text; Thesis-Reproduction (electronic) Authors Daugherty, Mary Ann Parke, 1940- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 04/10/2021 02:43:02 Link to Item http://hdl.handle.net/10150/551744 NATIVISTIC RELIGIOUS MOVEMENTS AMONG INDIANS OF THE UNITED STATES by Mary Ann Daugherty A Thesis Submitted to the Faculty of the DEPARTMENT OF ANTHROPOLOGY In Partial Fulfillment of the Requirements For the Degree of MASTER OF ARTS In the Graduate College THE UNIVERSITY OF ARIZONA 1 9 6 4 STATEMENT BY AUTHOR This thesis has been submitted in partial fulfillment of requirements for an advanced degree at The University of Arizona and is deposited in the University Library to be made available to borrowers under rules of the Library. Brief quotations from this thesis are allowable without special permission, provided that accurate acknowledgment of source is made. Requests for permission for extended quotation from or reproduction of this manuscript in whole or in part may be granted by the head of the major department or the Dean of the Graduate College when in his judgment the proposed use of the material is in the interests of scholarship. In all other instances, however, permission must be obtained from the author. SIGNED: APPROVAL BY THESIS DIRECTOR Assistant Professor of Anthropology PREFACE This study was undertaken in absentia from the University of Arizona under a Summer Research Fellowship for Graduate Assistants from the National Science Foundation.
    [Show full text]
  • Native American Near- Death Experiences, Shamanism, and Religious Revitalizat
    “The Sun told me I would be restored to life”: Native American Near- Death Experiences, Shamanism, and Religious Revitalization Movements Gregory Shushan, Dip., BA, MA, PhD University of Wales Trinity Saint David ABSTRACT: Near- death experiences (NDEs) were commonly the basis for Na- tive American afterlife beliefs, as can be seen in numerous ethnohistorical docu- mentary accounts spanning the continent. They played a key role in responding to Christian missionary teachings and in negotiating cultural-political threats from European dominance. According to indigenous testimony, whole religious movements originated in NDEs, some of which rejected Christianity or incorpo- rated elements of it. Although religious revitalization movements such as the Ghost Dance have long been studied from sociological and political approaches, the near- death experiential dimension has been widely ignored despite its cen- trality to them. In an examination of some 25 cases, I redress this omission by demonstrating that Native American religious revitalization movements—​­and indeed afterlife beliefs per se—​­can be fully understood only by taking NDEs into account alongside socio-political factors. KEY WORDS: Native American culture; near-death experience; afterlife beliefs; experiential source hypothesis; religious revitalization movements Gregory Shushan, PhD, is Honorary Research Fellow in the Religious Experience Research Centre at the University of Wales Trinity Saint David. He has been Research Fellow at the Ian Ramsey Centre for Science and Religion, University of Oxford, and at the Centro Incontri Umani (The Cross Cultural Centre) at Ascona, Switzerland. He has lectured at universities in the UK, Ireland, and Switzerland and has presented his research in seven countries. His degrees in Eastern Mediterranean Archaeology (Dip., Birkbeck College), Egyptian Archaeology (BA, University College London), Research Methods for the Humanities (MA, University College London), and Religious Studies (Ph.D, University of Wales Lampeter) earned him six scholarly awards.
    [Show full text]
  • The Indian Shaker Church: Colonialism, Continuity, and Resistance, 1882-1920
    The Indian Shaker Church: Colonialism, Continuity, and Resistance, 1882-1920 by Eric N. Wright B.A., Simon Fraser University, 2010 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in The Faculty of Graduate Studies (History) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) April 2013 © Eric N. Wright, 2013 ii ABSTRACT The existing literature on the Indian Shaker Church emphasizes how features of colonial contact between Euro-American resettlers and Indigenous peoples in late-nineteenth- century southern Puget Sound, such as epidemic diseases, demographic changes and intense missionization, created a crisis of faith in Indigenous peoples’ belief systems. In these explanations, the emergence of the Indian Shaker Church is conceived of as a moment where Indigenous people “turned” to Christianity after having lost faith in the validity and efficacy of their own spiritual beliefs, supposedly rendered meaningless by colonial incursion and rapid cultural change. This paper argues instead that these same features of colonial contact in late-nineteenth-century southern Puget Sound, especially the presence of epidemic diseases, actually affirmed Indigenous peoples' spiritual beliefs. It further argues that one product of this affirmation was the Indian Shaker Church. The Shakers adopted Christian-in-origin practices, concepts and elements of material culture and turned them into spiritual resources in a fight against epidemic diseases, which they believed were a spiritual problem. At the same time as these Christian-in-origin elements in the Shaker Church became spiritual resources in a fight against epidemic diseases, they also expressed longstanding Coast Salish spiritual beliefs. The way in which the Indian Shakers expressed their longstanding spiritual beliefs through the very concepts of the colonizer was an effective means of resistance to a campaign of religious persecution by American missionaries, Indian agents and lawmakers, who sought to stamp out the Shakers altogether.
    [Show full text]