Powwow Princesses Celebrate 50 Years

Ogimaakwensag (Princesses)

This kind of thing doesn’t happen to guys like me, but there I was at the Red Lake Seven Clans Event Center with a room full of Red Lake Princesses. I told them my Indian name was Makakii (frog) but none took my subtle hint. (Maybe I should have pointed at something, but that could have been risky*) It was late in August around powwow time. I had the distinct pleasure of being invited to dine with a room full of women celebrating the Red Lake Princesses 50th reunion luncheon.

I wasn’t the only man in the room though, there were husbands, and fathers, and sons, all proud of these women who so honorably represented Red Lake Nation over the past half century. Murphy Thomas was the emcee at the luncheon, Larry Stillday said the prayer, and songs were provided by Johnny Smith and the Red lake Singers. That was about it for the men though, the rest were former Red Lake Princesses, renewing old acquaintances as some had traveled far to come home for the celebration.

On one wall of the Event Center were photos of the women during the time of their reign. It was a popular display as those in attendance reflected on days gone by. It was interesting to see how the regalia had changed over the years, but the women? Not so much...still young and beautiful. Hey, I've been around, I've heard about SB's, even been threatened once or twice.

Princesses on parade

Later the group would participate in the Red Lake Fair and Powwow parade. They would ride on a special float, and were honored guests at the powwow. The Princesses also had their own booth at the powwow where archive photos would be exhibited in similar manner as they were now displayed at the Event Center.

All 50 princesses were present and accounted for said the first ever 1960 Red Lake Princess Elaine Johnson, with the exception of the late Willa Beaulieu, Red Lake Princess from 1972.

Delana Smith, Red Lake Princess in 98-99 was present. She did the Nation proud when she went on to compete for Miss Indian World and won that title in 2004. A dignified and impressive line of Red Lake princesses filled the room, all still representing Red Lake Nation in leadership roles, and as role models.

Delana Smith 2010

Red Lake’s first Princess Elaine Johnson, explained that “back in 1959 some began talking about the princess idea, and then in 1960 it was decided that Red Lake should have royalty as part of powwow”, said Johnson. “Later other tribes called on us and asked how we did it, we were at the forefront of such things. We are proud to represent our great nation. It is an honor”, she stated.

Johnson said she came home from school one day and was told she was selected. “At first we wore buckskin and feathers as regalia”, said Johnson. “When we were elected we got a back pack full of school supplies which was a pretty nice deal at the time”, explained Johnson.

Elaine Johnson 2010 demonstrates the "1960 parade wave".

Senior Princesses were chosen each year to represent Red Lake Nation in a variety of ways including powwows and other functions at Red Lake, and other reservation’s events. Princesses were always chosen at the August Red Lake Fair and powwow, and so now was the time to celebrate the 50 years with the luncheon.

The third Red Lake Princess from 1962 Sharon Fairbanks Columbus said “the contestants for princess compete each year and are chosen by judges, usually three or four”, said Columbus. “Some judges are former princesses, others are chosen from the audience”, she said. “The winner”, she went on, “is chosen using several criteria including audience applause, but also knowledge of language and culture”.

“There was a protocol, a code of conduct”, said 1964 Princess Lorena Hanson Cook. “A princess used no profanity, did not use drugs or alcohol, and must excel in school with a knowledge of language and culture” said Cook proudly. “We represent the nation, we must be role models”, she said.

Three Red Lake Princesses. Lorena Hanson Cook, 62-63, Sharon Fairbanks Columbus 61-62, and Cindy King 70-71.

“When I saw Sharon (Columbus) and Lorena (Cook) become Princess, that became a goal of mine”, said Cindy King. “I could see that they traveled, they were educated, they were visible and provided leadership, I wanted to be like them”, said King. Cindy King became the 10th princess and served in 1970-71.

Minawaanagozidaa (“Let’s Party”)

* For those of you who don't know, Indians point by pursing their lips.

Indian Sovereignty: Easy, But Easily Misunderstood

One of the many things that bugs me when I hear people talk about Indians, is hearing things like, "Indians don't pay taxes", or "Why can Indians vote in my county, but I can't vote on their reservation", or "Indians have special rights", oh and there's more. Seems like a semester in the 4th grade of our public schools would do wonders for this misinformation and might even help with race relations.

All Indians pay all taxes with few exceptions. If an Indian lives and works on a reservation they don't pay state income tax, but do pay all other state and federal taxes. And of course Indians living on trust land don't pay property tax, why would they seeing as how their land preceded any county by hundreds of years and is held in trust by the United States Government? The USA don't pay taxes to any county.

Indians vote in all elections because they are citizens of their own Indian Nation and the United States. They are dual citizens. Most of us are not. And by the way, Indians didn't fight for or even ask to be citizens of the United States. Citizenship was given to them in 1924, and not with a Constitutional Amendment as with women and Blacks, but with an Act, the Indian Citizenship Act of 1924. Women conversely got full citizenship with the 19th Amendment in 1920, and Blacks with the 14th Amendment in 1868.

But the one that really bugs me is that "Indians have more rights than I do or special rights". It's simple. Indians had every right under God until the White man came to the America's. Every single right under God. Their rights have been taken away, not given to them. If it seems as though an Indian has a right that you don't, it's because it hasn't been taken away - yet.

So here's a little updated lesson on Indian Sovereignty I wrote for the Minnesota Legislature awhile back, because they weren't taught this stuff in the 4th grade either. It's not that difficult to understand, it's even intuitive if you think about it a little. Hope it adds a little to your "legal" understanding of America's Indigenous Peoples too.

An Exercise in Sovereignty. Indian Nation License plates. Red Lake was first in the Nation. Sovereignty like anything else must be exercised to keep.

What is Sovereignty?

Sovereignty is an internationally recognized concept. A basic tenet of sovereignty is the power of a people to govern themselves.

Tribal Sovereignty.

American Indian tribal powers originate with the history of tribes managing their own affairs. Case law has established that tribes reserve any and all rights they have never given away.

American Indian Tribes Possess a “Nation-within-a-Nation" Status

• Treaties. Treaties formalized a nation-to-nation relationship between the federal government and tribes.
• Trust Responsibility. In treaties, Indians relinquished certain rights in exchange for promises from the federal government’s obligation to honor the trust inherent to these promises and to represent the best interests of tribes and their members.
• The U.S. Constitution. The U.S. Constitution recognizes Indian tribes as distinct governments. It authorizes Congress to regulate commerce with “Foreign nations, among the several states, and with the Indian tribes”.

Some Modifications to the Nation-to-Nation Relationship

In 1953, Congress modified the federal-tribal relationship in five states through the passage of Public Law 280. More recently, the relationship was modified by the Indian Child Welfare Act and the Indian Gaming Regulatory Act.

• Public Law 280 (1953) Provides for five states, including Minnesota (with the exception of the Red Lake Nation), to assume general criminal and some civil jurisdiction over Indian reservations within the state. Tribes retain limited criminal and general civil jurisdiction, but because of lack of resources have generally not fully assumed those responsibilities.
• Indian Child Welfare Act. (1978) Establishes procedures state agencies and courts must follow in handling Indian child custody matters. Creates dual jurisdiction between states and tribes that defers heavily to tribal governments.
• Indian Gaming Regulatory Act. (1998) Should a tribe decide to engage in casino gaming, this act requires the state to negotiate in good faith with the tribe to form a compact setting forth games, limits and other terms.

Tribal Sovereignty as a Paradox.

While the U.S. Government recognizes Indian tribes as sovereign nations, the U.S. Congress is recognized by the courts as having the right to limit the sovereign powers of tribes. However, Congress must do so in definite terms and not by implication.

What Does This Mean?

• Tribes remain sovereign nations and possess self-government.
• Tribes have a nation-to-nation relationship with the U.S. Federal government.
• Only Congress has plenary (overriding) power over Indian affairs.
• State governance is generally not permitted within reservations.

This is only a general framework for understanding the unique relationship between the American Indian tribes, the federal government, and the states. Further references are available.

A Circle of Nations - A Culture of Peace

ADDENDUM: A follow-up to the previous post, "The Prophesy of the Seven Fires".

"Manaajitwaawin Gii-maazhi-doodaading ishkweyaang, maanoo noongom da-nisidotaading miinawaa da-wiidookodaading."

"From roots of segregation and oppression, let understanding and integration grow and blossom into the beauty of diversity.

"It was prophesized that the time would come when the voice of indigenous peoples would rise again after five hundred years of silence and oppression, to light a path to an eternal fire of peace, love, brotherhood and sisterhood amongst all nations."

Grandfather William Commanda

Keeper of the Seven Fires Wampum Belt of the Anishnaabe (Algonquin) Peoples

William Commanda, or Ojigkwanong, to give him his Algonquin name, was born on 11 November 1913, on the Maniwaki First Nations Reserve in Quebec, about 100 miles north of Ottawa. He served as Band Chief from 1951 to 1970, and still lives on the 150 square miles reserve where he carries the honorary title of 'Chief' and is recognized as an Elder by aboriginal peoples around the world.

He has welcomed prime ministers to his home and has held conversations with the Dalai Llama and Nelson Mandela.

96 year-old William Commanda explains the meaning of the Seven Fires Wampum Belt

The Seven Fires Prophecy of the Anishnaabe is spiritually encoded in the Wampum Belt. The belt is sewn with thousands of tiny, polished, cylindrical purple and white sea shell beads woven together with leather strips. This Wampum Belt has been handed down among the Algonquin for hundreds of years. It has seven Diamonds which represent the Seven Fires.

Grandfather Commanda and other Traditional Leaders believe that we have entered the time of the Seventh Fire, which is the time of decision between the two roads of materialism and of spirituality. If the light skinned race chooses the right road, then the Seventh Fire will light the Eighth and final Fire, an internal Fire of peace, love, brotherhood and sisterhood.

Annishinaabe Elder William Commanda smudges the Seven Fires Belt

See and hear William Commanda speak of the Seven Fires Belt at http://www.youtube.com/watch?v=RKgdXCzSgGk&NR=1

A Circle of All Nations – A Vision of Peace

The Vision Of North American Algonquin Elder William Commanda, Keeper of the Seven Fires Prophecy Wampum Belt

These Difficult Times We Live In Were Foreseen By Spiritual Visionaries Across The World.

My Ancestors Warned Us About This Time And The Choices We Would Have To Make, In The Seven Fires Prophecy, Which Was Inscribed In Sacred Wampum Shell In The Late 1400s.

The Prophecy Holds A Vision For A Future Where We:

• Honor Our Relationship And Responsibility To Mother Earth And All Creation
• Celebrate Our Individual Gifts And Diversity, And Still
• Recognize and Respect Our Place Within A Circle Of All Nations

The Steps To This Future Are Few:

• First We Look Within, So We Know Ourselves First And Best. We Recognize, Acknowledge And Forgive Ourselves Our Shortcomings And Any Failure To Achieve Our Best Potential
• We Forgive Others For Any Hardship And Pain They May Have Caused Us And Our Communities. We Trust That This Energy Will Transform Them Spiritually
• We Recognize That Our Thoughts, Words And Actions Affect Ourselves, Mother Earth And All Creation. And We Embrace Peace Mindfully
• We Listen To Our Minds But We Trust Our Hearts Above All

It is Of Crucial Importance That The People Of The World:

• Respond Immediately To The Plight Of The Many Oppressed By Exploitation, Social Injustice, Racism And
• Animate The Human Capacity For Forgiveness, Compassion, Love And Reconciliation; And
• Create A Global Synergy To Ensure The Improvement Of The Lives Of All

This Path Will Lead Us To Love, Sharing, Respect, Responsibility, Compassion, Healing, Reconciliation, Equality And Justice.

We Shall Then Light The Eighth Fire Together And Become...A Circle of All Nations – A Culture of Peace.

Gigaagiigidotamaagoom, maada'ooyok gaa-miinigooyeg. You are speakers for us now, share what you have learned.

Mikwendam, Gidinawemidimin. Remember, We Are All Related.

Naagaj,

Omakakii

Prophecy of the Seven Fires

Oral Tradition: Prophecy of the Seven Fires

Prophecy of the Seven Fires (seven prophets) foretold the coming of Europeans to this continent 3,000 years ago. In response to the urging of these native spiritual visionaries, sometime about 1000 years ago many Natives left the Northeastern salt water shores and migrated inland along what is now the St Lawrence River. Over time newer native settlements were created during this massive migration.

~As recounted by Eddie Bassett, Jr., Passamaquoddy

Why did a people who lived for thousands of years in an area decide to leave their homes and travel thousands of miles to new and unfamiliar lands? The answer lies in the reading of the Seven Fires Prophecy.

The first three Prophets brought a warning that a "Light Skinned Race" would be coming. They advised the Anishinaabe that in the interest of security, it would be wise to divide into two groups. One would leave and go to the interior and wait until the intentions of the Light Skinned were known. The other would wait and greet the newcomers.

Seven fires prophecy was originally taught among the practitioners of Midewiwin. (Grand Medicine Society or "The Way of the Heart.") The prophecy marks phases in the life of the people on Turtle Island (North America).

The Seven fires of the prophecy represent key spiritual teachings for North America, and suggest that the different colors and traditions of human beings can come together on a basis of respect. Originally, the prophecy and the Ojibwe migration story were closely linked.

However, the last half the prophecy appears to apply to all peoples in contact with the Anishinaabeg. Consequently with the growth of the Pan-Indian Movement, concepts of the Seven fires prophecy merged with other similar prophetical teaching found among Indigenous peoples of North America forming a unified environmental, political, and socio-economic voice towards Canada and the United States.

Originally, the prophecies were given by eight prophets in seven different time periods. According to oral tradition, all Algonquian nations located in the Wabanaki (Dawn Land) heard the first prophet. The remaining seven prophets appeared before and were recorded by the Anishinaabeg.

A prophecy of each of these seven periods were then called a "fire". The teachings of the Seven fires prophecy also state that when the world has been befouled and the waters turned bitter by disrespect, human beings will have two options to chose from, materialism or spirituality. If they chose spirituality, they will survive, but if they chose materialism, it will be the end of it.

Traditional Leaders believe that we have entered the time of the Seventh Fire, which is the time of decision between the two roads of materialism and of spirituality.

Seven Fires Prophesy of the Anishinaabe

~As told by Edward Benton-Banai. (Midewiwiin teacher and Grand Chief of the Three Fires Midewiwin Lodge)

Seven prophets came to the Anishinaabe. They came at a time when the people were living a full and peaceful life on the North Eastern coast of North America. These prophets left the people with seven predictions of what the future would bring.

Each of the prophecies was called a fire and each fire referred to a particular era of time that would come in the future. Thus, the teachings of the seven prophets are now called the "Seven Fires."

THE FIRST FIRE

The first prophet said to the people, "In the time of the First Fire, the Anishinaabe nation will rise up and follow the sacred shell of the Midewiwin Lodge. The Midewiwin Lodge will serve as a rallying point for the people and its traditional ways will be the source of much strength.

The Sacred Miigis (cowrie) shells will lead the way to the chosen ground of the Anishinaabe. You are to look for a turtle shaped island that is linked to the purification of the earth. You will find such an island at the beginning and at the end of your journey. There will be seven stopping places along the way. You will know the chosen ground has been reached when you come to a land where food grows on water. If you do not move you will be destroyed."

One

In heeding this prophecy, the Anishinaabe began a mass migration, proceeding to the "First Stopping Place" known as Mooniyaang, known today as Montreal, Quebec. There, the Nation found a "turtle-shaped island" marked by miigis (cowrie) shells.

The Nation grew to a large number and spread up both Ottawa River and the St. Lawrence River. The second "turtle-shaped island" marked by miigis shells was at Niagara falls.

THE SECOND FIRE

The second prophet told the people, "You will know the Second Fire because at this time the nation will be camped by a large body of water. In this time the direction of the Sacred Shell will be lost. The Midewiwin will diminish in strength, a boy will be born to point the way back to the traditional ways. He will show the direction to the stepping stones to the future of the Anishinaabe people.

Two

The oral traditions of the members of Council of Three Fires (Ojibwe, Odawa, and Potawatomi formed 796 AD at Michilimackinac) say that the realization of the Second fire came about the "Third Stopping Place" located somewhere near what now is Detroit,.

The Anishinaabeg had divided between those who went up the Ottawa River and those that went up the St. Lawrence River. After leaving the area about Niagara Falls, this group proceeded to the "Round Lake" (Lake St. Clair) and found the third "turtle-shaped island" marked by miigis shells.

They continued westward until arriving along the southern shores of Lake Michigan but by this time, the evidence of the miigis shells were lost, and the southern Anishinaabeg became "lost" both physically in their journey as well as spiritually. The southern group of Anishinaabeg disintegrated into what today are the Ojibwe, Odawa and the Potawatomi. The northern group along the Ottawa River divided into Algonquin, Nipissing and the Mississaugas, but they maintained cohesion that was not maintained by the southern group.

Eventually, a Potawatomi boy had a dream and pointed the southern group back towards and past the "Round Lake". The southern group rejoined not as a single Anishinaabe peoplehood but rather as a unified alliance called Council of Three Fires.

Traveling east and north, and then west, the Council crossed a series of small islands known as "the stepping stones" until they arrived onto Manitoulin island, described as the "Fourth Stopping Place" of the "turtle-shaped island" marked by miigis shell. There on the island, the Council met up with the Mississaugas, who then spiritually fully re-aligned the formerly lost southern group with the northern group.

THE THIRD FIRE

The third prophet said to the people. "In the Third Fire, the Anishinaabe will find the path to their chosen ground, a land in the west to which they must move their families. This will be the land where food grows on water.

Three

From the cultural center on Manitoulin Island, the Ojibwe moved to the area about Sault Ste. Marie, where there was the next "turtle-shaped island" marked by miigis shells. Baawating or "The Rapids" of the Saint Mary's River became the "Fifth Stopping Place" of the Ojibwe. From this spot, the Ojibwe and the rapids became synonymous with each other, with the Ojibwe known by the Dakota peoples as Iyo-hahantonwan ("cascading-waterfalls people") and later by the French as Saulteurs ("cascaders") and Saulteaux ("cascades"). From here, the Ojibwe moved west, dividing into two groups, each traveling along the shores of Lake Superior, searching for the "land where food grows upon the waters".

THE FOURTH FIRE

The Fourth Fire was originally given to the people by two prophets. They come as one. They told of the coming of the Light Skinned race.

One of the prophets said, "You will know the future of our people by the face the Light Skinned race wears. If they come wearing the face of brotherhood then there will come a time of wonderful change for generations to come. They will bring new knowledge and articles that can be joined with the knowledge of this country, in this way, two nations will join to make a mighty nation.

This new nation will be joined by two more so that four will form the mightiest nation of all. You will know the face of the brotherhood if the light skinned race comes carrying no weapons. If they come bearing only their knowledge and a hand shake."

The other prophet said," Beware if the Light Skinned race comes wearing the face of death. You must be careful because the face of brotherhood and the face of death look very much alike. If they come carrying a weapon...beware. If they come in suffering... They could fool you. Their hearts may be filled with greed for the riches of this land. If they are indeed your brothers, let them prove it. Do not accept them in total trust. You shall know that the face they wear is one of death if the rivers run with poison and the fish become unfit to eat. You shall know them by these many things.

At the time of these predictions, many people scoffed at the prophets. They then had medicines to keep away sickness. They were then healthy and happy as a people. These were the people who chose to stay behind in the great migration of the Anishinaabe. These people were the first to have contact with the Light Skinned race. They would suffer the most.

Four

While at the "Fifth Stopping Place", the light-skinned people in big wooden boats, known as the French arrived. Consequently the French were called Wemitigoozhii ("wooden-boat people"). Though the French Crown was interested in colonialism, as far as the Anishinaabeg were concerned, the French appeared only interested in commerce and trade through mercantilism. Together with the French, the Anishinaabeg formed trade alliances, which not only extended French colonial powers into the heart of North America, but strengthened the political and military might of the Anishinaabeg.

After the French came the Zhaaganaash ("Off-shore ones") of Great Britain. But out of the Zhaaganaash came the Gichi-mookomaan ("Big-knives")—the Virginians (i.e. Americans).

THE FIFTH FIRE

The Fifth Prophet said, "In the time of the Fifth Fire there will come a time of great struggle that will grip the lives of all Native people. At the warning of this Fire there will come among the people one who holds a promise of great joy and salvation.

If the people accept this promise of a new way and abandon the old teachings, then the struggle of the Fifth Fire will be with the people for many generations. The promise that comes will prove to be a false promise. All those who accept this promise will cause the near destruction of the people."

Five

When the Fifth Fire came to pass, a great struggle did indeed grip the lives of all Native people. The Light Skinned race launched a military attack on the Indian people through-out the country aimed at taking away their land and their independence as a free and sovereign people. It is now felt that the false promise that came at the end of the Fifth Fire was the materials and riches embodied in the way of life of the light skinned race. Those who abandoned the ancient ways and accepted this new promise were a big factor in causing the near destruction of the Native people of this land.

THE SIXTH FIRE

The prophet of the Sixth Fire said, "In the time of the Sixth Fire it will be evident that the promise of the Fifth Fire came in a false way. Those deceived by this promise will take their children away from the teachings of the Elders, grandsons and grand-daughters will turn against the Elders.

In this way, the Elders will lose their reason for living... they will lose their purpose in life. At this time a new sickness will come among the people. The balance of many people will be disturbed. The cup of life will almost be spilled. The cup of life will almost become the cup of grief."

Six

When the Sixth Fire came to be, the words of the prophet rang true as the children were taken away from the teachings of the Elders. The boarding school era of "civilizing" Indian Children had begun. The Indian language and religion were taken from the children. The people started dying at an early age... they had lost their will to live and their purpose in living.

In the confusing times of the Sixth Fire, it is said that a group of visionaries came among the Anishinaabe. They gathered all the priests of the Midewiwin Lodge. They told the priests that the Midewiwin Way was in danger of being destroyed. They gathered all the sacred bundles. They gathered all the scrolls that recorded the ceremonies.

All these things were placed in a hollowed out log from the ironwood tree. Men were lowered over a cliff by long ropes. They dug a hole in the cliff and buried the log where no one could find it. Thus the teachings of the Elders were hidden out of sight but not out of memory. It was said that when the time came that the Indian people could practice their religion without fear that a little boy would dream where the Ironwood log, full of the Sacred Bundles and Scrolls were buried. He would lead his people to the place.

THE SEVENTH FIRE

The Seventh Prophet that came to the people long ago was said to be different from the other prophets. He was young and had a strange light in his eyes. He said, " In the time of the Seventh Fire, New People will emerge. They will retrace their steps to find what was left by the trail. Their steps will take them to the Elders who they will ask to guide them on their journey.

But many of the Elders will have fallen asleep. They will awaken to this new time with nothing to offer. Some of the Elders will be silent out of fear. Some of the Elders will be silent because no one will ask anything of them. The New People will have to be careful in how they approach the Elders. The task of the New People will not be easy.

If the New People will remain strong in their Quest, the Water Drum of the Midewiwin Lodge will again sound its voice. There will be a Rebirth of the Anishinaabe Nation and a rekindling of old flames. The Sacred Fire will again be lit.

It is at this time that the Light Skinned race will be given a choice between two roads. If they choose the right road, then the Seventh Fire will light the Eighth and final Fire, an eternal Fire of peace, love, brotherhood and sisterhood.

If the light skinned race makes the wrong choice of roads, the destruction which they brought with them in coming to this country will come back at them and cause much suffering and death to all the Earth's people.

William Commanda, an Algonquin elder and former chief of the Kitigàn-zìbì Anishinaabeg First Nation, is the Keeper of the Seven Fires Wampum Belt

The Prophecy of the 8th Fire

They will come to a fork in the road. One road will lead to Materialism and Destruction.....for almost all living creatures....The other road will lead to a Spiritual Way upon which the Native People will be standing...This path will lead to the lighting of the 8th fire, a period of eternal peace, harmony and a "New Earth" where the destruction of the past will be healed.

Kindling the Eighth Fire

Traditional Mide people have interpreted the two roads that face the Light Skinned race as the road to technology and the other to spiritualism. They feel that the road to technology represents a continuation of head-long rush to technological development. This is the road that has lead to modern society, to a damaged and seared Earth.

Could it be that the road to technology represents a rush to destruction? The road to Spirituality represents the slower path that traditional Native People have traveled and are now seeking again. The Earth is not scorched on this trail. The grass is still growing there.

The prophet of the Fourth Fire spoke of a time when "two Nations will join to make a Mighty Nation". He was speaking of the coming of the Light Skinned race and the face of brotherhood that the Light Skinned Brother could be wearing. It is obvious from the history of this country that this was not the face worn by the Light Skinned race as a whole. That the Mighty Nation spoken of in the Fourth Fire has never been formed.

End

If the Natural People of the Earth could just wear the face of brotherhood, we might be able to deliver our society from the road to destruction. Could we make the two roads that today represents two clashing world views come together to form a mighty Nation? Could a Nation be formed that is guided by respect for all living things? Are we the New People of the Seventh Fire? Will you travel the path and help light the Eighth Fire?

Gidinawemidimin (We are all related)

References

• Dostou, Tom (Abanaki) (Innu Chief; Sub-chief of the Algonquin Nation) Massachusetts/Port Angeles, WA
• Benton-Banai, Edward. (Midewiwin teacher and Grand Chief of the Three Fires Midewiwin Lodge, from Lac Courte Oreilles, Wisconsin.) The Mishomis Book - The Voice of the Ojibwe. (St. Paul: Red School House publishers, 1988)
• Buffalohead, Roger and Priscilla Buffalohead. Against the Tide of American History: The Story of Mille Lacs Anishinaabe. Minnesota Chippewa Tribe (Cass Lake, MN: 1985).
• Warren, William W. (1851). History of the Ojibwe People.
• McFadden, Steven (1991) "Profiles in Wisdom: Native Elders Speak About the Earth" Harlem Writers Guild Press.

Northern Tribes Unite for Economic Develpment

There are eleven American Indian Tribes headquartered in Minnesota, four Dakota and seven Ojibwe. Minnesota’s three largest Indian tribes, (10,000 members plus each) Red Lake, White Earth and Leech Lake Ojibwe are unquestionably the most economically disadvantaged of the eleven tribes in Minnesota.

The four Dakota tribes (Upper and Lower Sioux, Shakopee and Prairie Island) are small in land base and membership, (less than 500 members each) but are located near large cities in the southern part of the state, which has made Indian gaming very lucrative.

The other four Ojibwe tribes (Grand Portage, Fond du Lac, Mille Lacs and Bois Forte aka Nett Lake) are larger than the Dakota, but much smaller than the three I speak of, (in both land base and membership) in the 1,500 to 2,000 member range.

Although these tribes do not have the advantage of being close to large metro areas, they are close to very popular tourist destinations. Fond du Lac is in Duluth, Mille Lacs on the Lake of the same name, Bois Forte on Lake Vermillion near the boundary waters, and Grand Portage at the tip of the Arrowhead near a State Park, a National Monument, and within driving distance to Thunder Bay Ontario.

Although rich in culture, heritage, and land, Red Lake, White Earth and Leech Lake are poor in regard to employment, economic development, and gaming...not only because of their large populations, but because of their relative poor placement on the map. Gaming then is nowhere near as profitable for these three tribes as for the other eight.

The three reservations practically border one another with Bemidji at the center. Red Lake is just north, White Earth just west, and Leech Lake just east of Bemidji. Bemidji, in the center northern Minnesota and the three largest Indian Reservations is the largest city (12,000) between Winnipeg and St. Cloud, Grand Forks and Duluth.

The three Indian Nations decided that it might be helpful to work together for economic development. They then formed an Economic Development Commission with economic development and planning directors, and other experts, from all three tribes as members. Andy Wells of Wells Technology is the Commission’s current chair.

The Commission organized the first ever Economic Summit which took place in November 2006 with White Earth hosting at Shooting Star Casino. The second took place with Leech Lake hosting at Northern Lights Casino in August 2008.

On August 11-12, the three tribes co-sponsored the third biennale Economic Development Summit at Seven Clans Casino and Event Center, Red Lake.

Billed as the 2010 Northern Minnesota Reservation Economic Development Summit and Trade Show, the goal of the summit was to enhance business opportunities and foster economic growth from which Red Lake, Leech Lake, and White Earth Tribal Nations will develop healthy and self-sufficient communities.

Tribal Secretaries for the Three Tribes. Robert Durant, White Earth; Donald Cook, Red Lake; Michael Bongo, Leech Lake.

Renewable energy and fostering “Green” businesses was the focus of the 2010 summit. Participants identified successful economic development models for Tribal government and proposed to strengthen Indian owned business by promoting green practices. “Working together as ‘One’ will provide us the resources to save valuable energy, then ultimately Go GREEN”, said Red Lake Economic Development and Planning Director, Sam Strong.

After an invocation by Collins Oakgrove, a drum ceremony by P-Town Boyz and Flag Ceremony, a welcome ensued by the Tribal Chairs of Minnesota’s three largest Indian Tribes. First to speak was Floyd “Buck Jourdain, Jr. of the host nation, Red Lake. Jourdain was followed by Erma J. Vizenor of White Earth Nation, and Arthur “Archie” LaRose of the Leech Lake Band of Ojibwe.

Emcee David Glass, Chairman Floyd Jourdain, Jr. Red Lake; Chair Erma Vizenor, White Earth; Chairman Arthur LaRose, Leech Lake; and Andy Wells

After the welcoming, the three tribal chairs co-presented the 2010 Excellence in Leadership Award to Andy Wells of Wells Technology.

“Wells, a proud member of the Red Lake Band, invested $1300 back in 1989 to found Wells Technology, manufacturing industrial tools and fasteners, and created jobs near reservations in northern Minnesota...and he’s successful doing it”, noted Jourdain. ”Last year, Wells Technology’s proceeds equaled 54 million dollars, profits which Mr. Wells turns around to better the community.”

“Wells hires people that other business owners pass up – the young, formerly misguided, ex-convicts, alcoholics – people who have made poor decisions in the past, but who now show determination to make something better out of their lives”, remarked LaRose.

Vizenor mentioned Wells’ philosophy that, “you’ve got to help people… that’s the root of success”. “Mr. Wells offers a program that not only teaches the machining trade, but also betters and strengthens character by teaching honesty, self respect, and what it means to truly have pride”, she said. “He does this quite successfully with his unique program of training through Wells Academy”, said Vizenor. Wells Technology invests profits into providing scholarships for apprentice job training at Wells Academy. This then provides opportunity for future industrial employment for economically disadvantaged people.

Keynote Speeches and Breakout Sessions

Wednesday morning saw a keynote address by Jack Stevens, Chief of the Division of Economic Development, O.I.E.E.D. The topic title was “Renewable Energy and Economic Development for Tribal Communities”. A second keynote address followed at noon during the luncheon. It was given by Brian Gillen, from the U.S. Department of HUD. His topic was on “Housing and Urban Development Programs”.

After lunch, breakout sessions were conducted on “How to Make your Business Green”, “Nation Building”, and “Renewable Energy”, and many others of similar note.

Thursday’s keynote speech at 9 AM was entitled “Government Policies Regarding Renewable Energy”. Appropriately, the speakers were state and federal government representatives...State Senator Mary Olson, and Alana Petersen from US Senator Al Franken’s office. This was followed by more breakout sessions.

US Census table in the Trade Show Tent

Trade Show and Entertainment

Not all of the Summit was work however, throughout the two day session a trade show was held under a huge tent on the Casino Grounds. Many organizations and businesses provided information to Summit attendees about arts and crafts, job opportunities, census data interpretation, schools, food service, and lots of information on tribal, state and federal programs.

At the end of session on Wednesday, most attendees visited the Trade show in the Vendor Tent with a special appearance by Keith Secola. Many know Keith Secola by his fun-time hard-driving eclectic music, his promotion of audience participation, and his very popular signature song “Indian Cars”. Secola is a Bois Forte member, and his daughter Margueritte Secola, works for Red Lake Economic Development and Planning.

The day concluded with a dinner and entertainment by fancy dancer Larry Yazzie. Larry wowed the crowd with his dancing and regalia. At one point Yazzie called adults and youth on stage to give a lesson in fancy dancing, much to the amusement of the crowd. The evening ended with a joyous round dance led by Yazzie.

Everyone Participates in the Round Dance

Closing Session

Most elected officials from state and federal governments, who represent the three tribal entities, attended all or part of the two day summit. These included the Regional Director for U.S. Senator Amy Klobuchar, Andy Martin; Alana Petersen, State Director for U.S. Senator Al Franken; Toni Merdan, Economic Development Director for US Congressman Collin Peterson; Minnesota Secretary of State, Mark Ritchie; State Senator Rod Skoe; State Senator Mary Olson; State Representative Brita Sailer; and State Representative John Persell.

Musician Keith Secola, Sen. Mary Olson, and Secretary of State Mark Ritchie received blankets as gifts for their participation in the Economic Summit.

These elected officials joined tribal elected officials, from all three reservations, for a “closed” tribal leader working lunch session.

The purpose of the “closed” session was to evaluate the the two-day event just concluded, it’s successes and challenges, and to generate new ideas that the group can be working on during interim before the next summit. Everyone had a chance to comment, and a list of priorities was prepared.

Red Lake Hereditary Chief Alexander Gillespie confers with Chairman Jourdain.

Chairman Jourdain suggested that the tribes invest in other business and to not restrict themselves to economic development just on Reservations. He also suggested that some quit playing the “race card”, and work with non-Indians to invest in businesses off-reservation. Several participants agreed and went further by suggesting they look into buying or building a bank convenient to all reservations, perhaps in Bemidji.

Weweni (in a good way)

Omakakii