Post by blackcrowheart on Sept 27, 2006 17:48:36 GMT -5
Indian-a Preserving the state's Native American heritage
www.indystar.com/apps/pbcs.dll/article?AID=2006609240376
<http://www.indystar.com/apps/pbcs.dll/article?AID=2006609240376>
Because Indiana lacks vast areas of tribal lands and since native
peoples are well integrated into local communities, Hoosiers often
consider American Indians part of our past, not our present. But Native
Americans, especially members of the Pokagon Band of Potawatomi and the
Miami Nation of Indians of Indiana, are quietly working to preserve
their culture, their form of government and their tribal property.
Tribal leaders John Dunnagan of the Miami Nation and Jason Wesaw of the
Pokagon Band examine efforts to gain and maintain federal recognition,
preserve traditions and offer programs that benefit their peoples. To
create greater awareness of issues that affect Native Americans'
educaton, IUPUI's Johnny Flynn, a member of the Potawatomi, and others
have organized a conference this week on the Indianapolis campus.
Bernard Franklin explains how the NCAA's recent policy changes for teams
with Indian mascots and nicknames are based on principle and sound
practice. Finally fulfilling promises of education for Indians Johnny
Flynn "The United Nation of Chippewa, Ottawa and Potawatomie Indians
being desirous to create a perpetual fund for the purposes of education
. . . " -- Treaty with the tribes of Indiana 1833, Article 4. More than
30 treaties have been made between the Native American tribes of Indiana
and the U.S. government. Many of them included provisions for education
of Indian children. In the modern era, few people realize that in the
early days of Indiana, "living with the Indians" and learning their ways
and language was the mark of a person who was of great value to frontier
society. In those days, "Indian education" meant a mutual exchange of
knowledge and wisdom between two cultures. But two things happened to
end that beneficial arrangement. Politicians and land speculators
agitated to remove Indians from their ancestral lands, and the federal
government ignored promises to build schools because it meant Indians
would stay on those lands. So Indians had to go. Indiana residents
stopped learning from the First People of Indiana, and the promises of
schools and funds for education for Indians were never fulfilled.
Faculty, staff and students from Indiana University-Purdue University
Indianapolis have stepped forward in the past two years to revive that
mutually beneficial arrangement called Native American education. On
Thursday and Friday, IUPUI will host the first statewide Indian
education conference called "Putting Our Minds Together." Attending will
be representatives from tribes native to Indiana, including the Miami,
Potawatomi and Wea, as well as educators, dignitaries and interested
residents. From 3 to 6 p.m. Thursday at University College on the IUPUI
campus, speakers will address three themes. Organizers will detail how
school districts in Indiana are eligible for millions of dollars in
federal funds for Indian education programs yet do not apply for them.
Parents of Indian children throughout Indiana need everything from
tutoring to tennis shoes for their kids, and there are programs to meet
those needs. The conference will seek ways to encourage the state
Department of Education to take the lead in developing these badly
needed programs. The second topic is how to increase the number of
Native American students, faculty and staff in Indiana's universities.
Of the nearly 100,000 students in the state's university system, there
are less than 200 Indian students and fewer than a dozen Native
Americans in the ranks of the nearly 6,000 full-time faculty members.
It's important to develop Indian studies in universities and colleges.
With the threat of environmental degradation, it makes sense to learn
from cultures that have lived in harmony with the natural world. During
the conference's planning stage, Leann Miller Flynn, my wife and a noted
member of the Indian community, suddenly passed away. A special
scholarship for Native American women has been established in her
Potawatomi Indian name, Sindoqua. Grammy winner Bill Miller will hold a
fund-raising concert for the Sindoqua scholarship at 6:45 p.m. Thursday
at Radio Radio, 1119 Prospect St., in Fountain Square. An address and
panel discussion regarding the National Collegiate Athletic
Association's Indian mascots will be held at 1 p.m. Friday, chaired by
NCAA President Myles Brand. This marks the first time he will discuss
the issue with Indian people in this area. Later that day, the Native
American Indian Commission of Indiana will hold a special session to
address the educational needs of Native Americans in the state. "Putting
Our Minds Together" reflects the underlying theme of the conference. It
was taken from a quote by Lakota Indian leader Sitting Bull: "Let us put
our minds together and see what kind of life we can make for our
children." Flynn, a citizen Potawatomiat, is a lecturer for the
Department of Religious Studies at IUPUI. Why NCAA changed policy on
Indian team names Bernard Franklin There inevitably rises a moment in
the history of an organization when it must examine its behaviors to
ensure that they align with both principle and sound practice. Action
untethered to principle is often aimless and difficult to either explain
or defend. Such is the situation in which the National Collegiate
Athletic Association finds itself with regard to policy concerning
member institutions with American Indian mascots, nicknames or imagery.
This policy precludes member schools from hosting NCAA championship
events and restricts them from wearing uniforms or other paraphernalia
that depict nicknames or images while participating in such events.
After four years of careful review, the NCAA Executive Committee enacted
a policy that aligns the core principles of cultural diversity,
civility, respect and nondiscrimination with the practice of creating an
educational environment at NCAA championship venues. The policy does not
restrict a member institution from participating in an NCAA
championship; neither does it require a member institution to change its
mascot or nickname. The announcement of the policy triggered intense,
sometimes visceral reactions from the public. Overwhelmingly, the
initial reactions were negative, but as time went by, those who support
the NCAA position began to speak out. From our critics, we heard the
following messages: This is political correctness run amok. Doesn't the
NCAA have other things to worry about? The NCAA does not belong in the
social-change arena. This issue should be dealt with at the local level.
The way these symbols are used is not negative; we are honoring Native
Americans. It's part of our tradition. Not even all Native Americans
agreed with the association's position, causing confusion about who was
being protected and who was being exploited. Those in support of the
policy and its underlying rationale congratulated the NCAA, with equal
passion, for having the courage to take a stand. This is not a new
issue; efforts have been ongoing for 30 years with varying levels of
success. In 2001, the U.S. Commission on Civil Rights issued a statement
calling for an end to the use of American Indian images and team names
by non-native schools. In the ensuing years, many other organizations,
including the American Psychological Association, supported this effort
through a variety of statements and resolutions. From the NCAA's
perspective, this is an issue of human dignity. Racial stereotyping
dehumanizes, and the result of this dehumanization is a perpetuation of
institutional racism and negative treatment. Early in the implementation
phase, the NCAA carved out an exception for those institutions that
carried specific tribal names and received formal support for the use of
those names and associated imagery from the tribe. Some questioned why
such exceptions were made, given the potential impact of such nicknames
on Native Americans as a whole. From the earliest years of the republic,
Native American tribes have been recognized as distinct, independent,
political communities qualified to exercise powers of self-government.
The decision to grant exceptions based on the endorsement of the
"namesake" tribe is grounded in respect for the authority of a Native
American tribe to ultimately make decisions on those issues that
directly impact the tribe. The decision of a namesake sovereign tribe,
regarding when and how its name and imagery can be used, must be
respected even when others may not agree. In some instances, following
the wishes of the namesake tribe may not reduce the potential for
hostile or abusive behavior in the eyes of many or even most Native
Americans. However, to ignore the opinions of those tribes who own those
names would be a greater injustice. We believe that the NCAA has taken
appropriate steps through the adoption of a policy so that Native
Americans are neither stereotyped nor caricatured at NCAA championship
events. That is the association's area of concern. The policy aligns the
NCAA's values and principles with its practice of creating championship
venues. Franklin is senior vice president for governance and membership
of the National Collegiate Athletic Association in Indianapolis. Miami
work to gain federal status, preserve heritage John Dunnagan Beyond
popular belief, the indigenous people of Indiana are still living
vibrantly in the Hoosier state. The Miami Nation of Indiana,
headquartered in Peru, is only a short distance from the mouth of the
St. Joseph River where the tribe's origin story is set. It is here in
Miami County that the Miami community continues to preserve tribal
culture. Unfortunately, today the government views the Miami as nothing
more than a nonprofit organization. The Miami Nation of Indiana signed
an 1854 treaty with the U.S. government, making them the only tribe to
be recognized by the government in Indiana. At that time they became a
separate, independent tribe from their relatives who were moved to
Kansas and then to Oklahoma. Forty-five years later, federal recognition
of Indiana's Miami was illegally taken by the federal government. This
recognition, which can be eliminated only with an act of Congress, was
abolished in order to protect the local government from having to repay
illegally taken tax money. Several attempts have been made to regain
federal recognition, including a petition in 1934 that was denied in
1936. A year later, the Miami were forced to incorporate in order to
survive as a group. Their counterparts, the Miami Tribe of Oklahoma,
were allowed to reorganize as a recognized tribe in 1939. The Miami
Nation of Indiana applied for federal recognition again 1989. By 2002,
all judicial venues were exhausted and the final decision was ruled as
tribal abandonment. Nevertheless, the tribal council remained the
governing body and the culture continued to be visible. Federal
recognition efforts continue today. Tribal officials are working to
regain the respect and status that the Miami people deserve. Roadblocks
include land claims and gaming rights that could develop with federal
recognition. The most important element of recognition for the Miami
people is possessing tribal sovereignty, which is the right of
recognized tribes to govern themselves and the existence of a
government-to-government relationship with the United States.
Sovereignty would allow the Miami in Indiana to adjudicate legal cases,
levy taxes within its borders, and possess greater control over economic
development. Today, the tribal complex houses tribal government and many
community programs. The tribe funds a day-care and is a venue for GED
instruction, Narcotics Anonymous and Alcoholics Anonymous meetings,
church groups and youth athletic practices. Tribal programs are funded
through profits from a bingo operation and gift shop. With enrollment of
about 5,000, the tribe is flourishing. The governing body consists of a
tribal council comprised of an elected chief, vice chief, and
representatives from each of the five clans. The Miami also have a
business committee that oversees the bingo production and complex
operations as well as making recommendations to the governing council.
Cultural preservation is at the forefront of tribal business. In the
mid-1990s, there was a strong push for language revitalization. In 1995,
the tribe sponsored the first "Homecoming" celebration in which Miami
people from all over the world came together to learn the language and
celebrate cultural practices. At this time Chief Frances Dunnagan (my
mother, who died in 1998) signed a joint compact with the Miami Tribe of
Oklahoma to encourage cooperative efforts at language education. These
efforts continue today. Recent progress includes discussion of state
recognition of the tribe. Dunnagan is vice chief of the Miami Nation of
Indians of Indiana based in Peru. Today's Potawatomi people walk in two
worlds Jason Wesaw As a Potawatomi man, I find myself walking in two
worlds simultaneously. I have a Social Security card and tribal
identification. I carry dual citizenship both from the United States and
Pokagon Band of Potawatomi. I am schooled in the ways of dominant
society and knowledgeable of my tribal traditions. I am proud to be
Native American, and an American with an identity that encompasses the
best of the old and the new. I can appreciate a good pair of Timberland
boots or tickets to see my beloved Detroit Red Wings. I recognize the
benefits of higher education and having good credit. I have family of
European and Potawatomi decent, and friends of every color. I also
understand the importance of learning my Potawatomi culture, language
and history. It is part of my daily ritual to put a small pinch of
tobacco down on the Earth and say a prayer for this good life I have
been given. I believe at the essence of us is our connection to this
land, this sacred area of Nokmeskignan (Grandmother Earth) that we have
called home for thousands of years. The rivers are our blood and the
voices of our villages now long gone still linger in the woods. The
future of my tribe, and all of Indian Country, is dependent as much on
the knowledge of old as it is on the opportunities of today. Our
10-county service area in Northern Indiana and Southern Michigan
includes nearly 5,000 acres of tribal property, the most land our people
have called home in more than 175 years. We offer housing, health,
education and social services to our 3,100 citizens through our tribal
headquarters in Dowagiac, Mich. and a satellite office in Mishawaka,
Ind. Our 11-member Tribal Council is the first elected governing body
under our nation's constitution, which was ratified in November 2005.
Recent accomplishments include an award-winning, 17-unit elder's housing
development, where our elders can once again live together. The newly
built Head Start facility where 30 of our 3- to 5-year-olds learn
reading, writing, arithmetic and Potawatomi language and culture, is
positively shaping the identity of future leaders. And we look ahead to
brighter economic times for our people and the surrounding communities
as we work to establish 2,000 jobs with the opening next August of our
Four Winds Casino in New Buffalo, Mich., just across the
Indiana-Michigan border in Berrien County. Though we had fledgling
programs, significant growth was accomplished since we were reaffirmed
as a federally recognized tribe under President Bill Clinton in 1994. As
the only tribe in Indiana with this status, we take very seriously the
right we have to self-governance, and the sovereign nation status we
hold when dealing with other governmental entities. Within this status,
the ability we have to help not only our own people, but to emerge as
leaders in our communities and country, is an opportunity the Pokagon
Band will not squander. We have always been an intelligent, accepting
and spiritual people. We have often been misunderstood, taken advantage
of and disregarded over the past three centuries. We remain proud, hard
working and respectful of our ancestors. As we continue down our path of
nationhood, we have an opportunity to bring history full circle. But we
cannot move ahead in a positive way without looking back at where we
have been. The tradition of my ancestors is what makes me Potawatomi.
The need to burn our sacred fires and use our traditional medicines is
who we are. The need to learn and speak our language and to pray in our
lodges is who we are. The need to preserve the Earth for our
great-grandchildren is who we are. Relating to the world the way my
ancestors did, and to pass these ways on to our youth is what makes the
Potawatomi who we are. For all that we may accomplish and grow as a
community, we are nothing without our land, language and culture. I see
only the brightest of futures for the next seven generations, as long as
we look back to the past seven generations in the decisions that we
make. Wesaw, of Dowagiac, Mich., is cultural associate for the Pokagon
Band of Potawatomi.
www.indystar.com/apps/pbcs.dll/article?AID=2006609240376
<http://www.indystar.com/apps/pbcs.dll/article?AID=2006609240376>
Because Indiana lacks vast areas of tribal lands and since native
peoples are well integrated into local communities, Hoosiers often
consider American Indians part of our past, not our present. But Native
Americans, especially members of the Pokagon Band of Potawatomi and the
Miami Nation of Indians of Indiana, are quietly working to preserve
their culture, their form of government and their tribal property.
Tribal leaders John Dunnagan of the Miami Nation and Jason Wesaw of the
Pokagon Band examine efforts to gain and maintain federal recognition,
preserve traditions and offer programs that benefit their peoples. To
create greater awareness of issues that affect Native Americans'
educaton, IUPUI's Johnny Flynn, a member of the Potawatomi, and others
have organized a conference this week on the Indianapolis campus.
Bernard Franklin explains how the NCAA's recent policy changes for teams
with Indian mascots and nicknames are based on principle and sound
practice. Finally fulfilling promises of education for Indians Johnny
Flynn "The United Nation of Chippewa, Ottawa and Potawatomie Indians
being desirous to create a perpetual fund for the purposes of education
. . . " -- Treaty with the tribes of Indiana 1833, Article 4. More than
30 treaties have been made between the Native American tribes of Indiana
and the U.S. government. Many of them included provisions for education
of Indian children. In the modern era, few people realize that in the
early days of Indiana, "living with the Indians" and learning their ways
and language was the mark of a person who was of great value to frontier
society. In those days, "Indian education" meant a mutual exchange of
knowledge and wisdom between two cultures. But two things happened to
end that beneficial arrangement. Politicians and land speculators
agitated to remove Indians from their ancestral lands, and the federal
government ignored promises to build schools because it meant Indians
would stay on those lands. So Indians had to go. Indiana residents
stopped learning from the First People of Indiana, and the promises of
schools and funds for education for Indians were never fulfilled.
Faculty, staff and students from Indiana University-Purdue University
Indianapolis have stepped forward in the past two years to revive that
mutually beneficial arrangement called Native American education. On
Thursday and Friday, IUPUI will host the first statewide Indian
education conference called "Putting Our Minds Together." Attending will
be representatives from tribes native to Indiana, including the Miami,
Potawatomi and Wea, as well as educators, dignitaries and interested
residents. From 3 to 6 p.m. Thursday at University College on the IUPUI
campus, speakers will address three themes. Organizers will detail how
school districts in Indiana are eligible for millions of dollars in
federal funds for Indian education programs yet do not apply for them.
Parents of Indian children throughout Indiana need everything from
tutoring to tennis shoes for their kids, and there are programs to meet
those needs. The conference will seek ways to encourage the state
Department of Education to take the lead in developing these badly
needed programs. The second topic is how to increase the number of
Native American students, faculty and staff in Indiana's universities.
Of the nearly 100,000 students in the state's university system, there
are less than 200 Indian students and fewer than a dozen Native
Americans in the ranks of the nearly 6,000 full-time faculty members.
It's important to develop Indian studies in universities and colleges.
With the threat of environmental degradation, it makes sense to learn
from cultures that have lived in harmony with the natural world. During
the conference's planning stage, Leann Miller Flynn, my wife and a noted
member of the Indian community, suddenly passed away. A special
scholarship for Native American women has been established in her
Potawatomi Indian name, Sindoqua. Grammy winner Bill Miller will hold a
fund-raising concert for the Sindoqua scholarship at 6:45 p.m. Thursday
at Radio Radio, 1119 Prospect St., in Fountain Square. An address and
panel discussion regarding the National Collegiate Athletic
Association's Indian mascots will be held at 1 p.m. Friday, chaired by
NCAA President Myles Brand. This marks the first time he will discuss
the issue with Indian people in this area. Later that day, the Native
American Indian Commission of Indiana will hold a special session to
address the educational needs of Native Americans in the state. "Putting
Our Minds Together" reflects the underlying theme of the conference. It
was taken from a quote by Lakota Indian leader Sitting Bull: "Let us put
our minds together and see what kind of life we can make for our
children." Flynn, a citizen Potawatomiat, is a lecturer for the
Department of Religious Studies at IUPUI. Why NCAA changed policy on
Indian team names Bernard Franklin There inevitably rises a moment in
the history of an organization when it must examine its behaviors to
ensure that they align with both principle and sound practice. Action
untethered to principle is often aimless and difficult to either explain
or defend. Such is the situation in which the National Collegiate
Athletic Association finds itself with regard to policy concerning
member institutions with American Indian mascots, nicknames or imagery.
This policy precludes member schools from hosting NCAA championship
events and restricts them from wearing uniforms or other paraphernalia
that depict nicknames or images while participating in such events.
After four years of careful review, the NCAA Executive Committee enacted
a policy that aligns the core principles of cultural diversity,
civility, respect and nondiscrimination with the practice of creating an
educational environment at NCAA championship venues. The policy does not
restrict a member institution from participating in an NCAA
championship; neither does it require a member institution to change its
mascot or nickname. The announcement of the policy triggered intense,
sometimes visceral reactions from the public. Overwhelmingly, the
initial reactions were negative, but as time went by, those who support
the NCAA position began to speak out. From our critics, we heard the
following messages: This is political correctness run amok. Doesn't the
NCAA have other things to worry about? The NCAA does not belong in the
social-change arena. This issue should be dealt with at the local level.
The way these symbols are used is not negative; we are honoring Native
Americans. It's part of our tradition. Not even all Native Americans
agreed with the association's position, causing confusion about who was
being protected and who was being exploited. Those in support of the
policy and its underlying rationale congratulated the NCAA, with equal
passion, for having the courage to take a stand. This is not a new
issue; efforts have been ongoing for 30 years with varying levels of
success. In 2001, the U.S. Commission on Civil Rights issued a statement
calling for an end to the use of American Indian images and team names
by non-native schools. In the ensuing years, many other organizations,
including the American Psychological Association, supported this effort
through a variety of statements and resolutions. From the NCAA's
perspective, this is an issue of human dignity. Racial stereotyping
dehumanizes, and the result of this dehumanization is a perpetuation of
institutional racism and negative treatment. Early in the implementation
phase, the NCAA carved out an exception for those institutions that
carried specific tribal names and received formal support for the use of
those names and associated imagery from the tribe. Some questioned why
such exceptions were made, given the potential impact of such nicknames
on Native Americans as a whole. From the earliest years of the republic,
Native American tribes have been recognized as distinct, independent,
political communities qualified to exercise powers of self-government.
The decision to grant exceptions based on the endorsement of the
"namesake" tribe is grounded in respect for the authority of a Native
American tribe to ultimately make decisions on those issues that
directly impact the tribe. The decision of a namesake sovereign tribe,
regarding when and how its name and imagery can be used, must be
respected even when others may not agree. In some instances, following
the wishes of the namesake tribe may not reduce the potential for
hostile or abusive behavior in the eyes of many or even most Native
Americans. However, to ignore the opinions of those tribes who own those
names would be a greater injustice. We believe that the NCAA has taken
appropriate steps through the adoption of a policy so that Native
Americans are neither stereotyped nor caricatured at NCAA championship
events. That is the association's area of concern. The policy aligns the
NCAA's values and principles with its practice of creating championship
venues. Franklin is senior vice president for governance and membership
of the National Collegiate Athletic Association in Indianapolis. Miami
work to gain federal status, preserve heritage John Dunnagan Beyond
popular belief, the indigenous people of Indiana are still living
vibrantly in the Hoosier state. The Miami Nation of Indiana,
headquartered in Peru, is only a short distance from the mouth of the
St. Joseph River where the tribe's origin story is set. It is here in
Miami County that the Miami community continues to preserve tribal
culture. Unfortunately, today the government views the Miami as nothing
more than a nonprofit organization. The Miami Nation of Indiana signed
an 1854 treaty with the U.S. government, making them the only tribe to
be recognized by the government in Indiana. At that time they became a
separate, independent tribe from their relatives who were moved to
Kansas and then to Oklahoma. Forty-five years later, federal recognition
of Indiana's Miami was illegally taken by the federal government. This
recognition, which can be eliminated only with an act of Congress, was
abolished in order to protect the local government from having to repay
illegally taken tax money. Several attempts have been made to regain
federal recognition, including a petition in 1934 that was denied in
1936. A year later, the Miami were forced to incorporate in order to
survive as a group. Their counterparts, the Miami Tribe of Oklahoma,
were allowed to reorganize as a recognized tribe in 1939. The Miami
Nation of Indiana applied for federal recognition again 1989. By 2002,
all judicial venues were exhausted and the final decision was ruled as
tribal abandonment. Nevertheless, the tribal council remained the
governing body and the culture continued to be visible. Federal
recognition efforts continue today. Tribal officials are working to
regain the respect and status that the Miami people deserve. Roadblocks
include land claims and gaming rights that could develop with federal
recognition. The most important element of recognition for the Miami
people is possessing tribal sovereignty, which is the right of
recognized tribes to govern themselves and the existence of a
government-to-government relationship with the United States.
Sovereignty would allow the Miami in Indiana to adjudicate legal cases,
levy taxes within its borders, and possess greater control over economic
development. Today, the tribal complex houses tribal government and many
community programs. The tribe funds a day-care and is a venue for GED
instruction, Narcotics Anonymous and Alcoholics Anonymous meetings,
church groups and youth athletic practices. Tribal programs are funded
through profits from a bingo operation and gift shop. With enrollment of
about 5,000, the tribe is flourishing. The governing body consists of a
tribal council comprised of an elected chief, vice chief, and
representatives from each of the five clans. The Miami also have a
business committee that oversees the bingo production and complex
operations as well as making recommendations to the governing council.
Cultural preservation is at the forefront of tribal business. In the
mid-1990s, there was a strong push for language revitalization. In 1995,
the tribe sponsored the first "Homecoming" celebration in which Miami
people from all over the world came together to learn the language and
celebrate cultural practices. At this time Chief Frances Dunnagan (my
mother, who died in 1998) signed a joint compact with the Miami Tribe of
Oklahoma to encourage cooperative efforts at language education. These
efforts continue today. Recent progress includes discussion of state
recognition of the tribe. Dunnagan is vice chief of the Miami Nation of
Indians of Indiana based in Peru. Today's Potawatomi people walk in two
worlds Jason Wesaw As a Potawatomi man, I find myself walking in two
worlds simultaneously. I have a Social Security card and tribal
identification. I carry dual citizenship both from the United States and
Pokagon Band of Potawatomi. I am schooled in the ways of dominant
society and knowledgeable of my tribal traditions. I am proud to be
Native American, and an American with an identity that encompasses the
best of the old and the new. I can appreciate a good pair of Timberland
boots or tickets to see my beloved Detroit Red Wings. I recognize the
benefits of higher education and having good credit. I have family of
European and Potawatomi decent, and friends of every color. I also
understand the importance of learning my Potawatomi culture, language
and history. It is part of my daily ritual to put a small pinch of
tobacco down on the Earth and say a prayer for this good life I have
been given. I believe at the essence of us is our connection to this
land, this sacred area of Nokmeskignan (Grandmother Earth) that we have
called home for thousands of years. The rivers are our blood and the
voices of our villages now long gone still linger in the woods. The
future of my tribe, and all of Indian Country, is dependent as much on
the knowledge of old as it is on the opportunities of today. Our
10-county service area in Northern Indiana and Southern Michigan
includes nearly 5,000 acres of tribal property, the most land our people
have called home in more than 175 years. We offer housing, health,
education and social services to our 3,100 citizens through our tribal
headquarters in Dowagiac, Mich. and a satellite office in Mishawaka,
Ind. Our 11-member Tribal Council is the first elected governing body
under our nation's constitution, which was ratified in November 2005.
Recent accomplishments include an award-winning, 17-unit elder's housing
development, where our elders can once again live together. The newly
built Head Start facility where 30 of our 3- to 5-year-olds learn
reading, writing, arithmetic and Potawatomi language and culture, is
positively shaping the identity of future leaders. And we look ahead to
brighter economic times for our people and the surrounding communities
as we work to establish 2,000 jobs with the opening next August of our
Four Winds Casino in New Buffalo, Mich., just across the
Indiana-Michigan border in Berrien County. Though we had fledgling
programs, significant growth was accomplished since we were reaffirmed
as a federally recognized tribe under President Bill Clinton in 1994. As
the only tribe in Indiana with this status, we take very seriously the
right we have to self-governance, and the sovereign nation status we
hold when dealing with other governmental entities. Within this status,
the ability we have to help not only our own people, but to emerge as
leaders in our communities and country, is an opportunity the Pokagon
Band will not squander. We have always been an intelligent, accepting
and spiritual people. We have often been misunderstood, taken advantage
of and disregarded over the past three centuries. We remain proud, hard
working and respectful of our ancestors. As we continue down our path of
nationhood, we have an opportunity to bring history full circle. But we
cannot move ahead in a positive way without looking back at where we
have been. The tradition of my ancestors is what makes me Potawatomi.
The need to burn our sacred fires and use our traditional medicines is
who we are. The need to learn and speak our language and to pray in our
lodges is who we are. The need to preserve the Earth for our
great-grandchildren is who we are. Relating to the world the way my
ancestors did, and to pass these ways on to our youth is what makes the
Potawatomi who we are. For all that we may accomplish and grow as a
community, we are nothing without our land, language and culture. I see
only the brightest of futures for the next seven generations, as long as
we look back to the past seven generations in the decisions that we
make. Wesaw, of Dowagiac, Mich., is cultural associate for the Pokagon
Band of Potawatomi.