effective management

Webinar: Rebuilding Native Nations and Strategies for Governance and Development

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Native Nations Institute
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The Indigenous Governance Program (IGP) at the University of Arizona has long been at the vanguard of delivering Indigenous Governance Education. To do our part at this critical time, IGP was pleased to offer our January in Tucson Courses in May event free of charge, live streamed via Zoom to participants seeking non-credit courses for professional development.

As partners of Indian country, we understand the difficult challenge facing all Native nations and Indigenous peoples across the world. We are also mindful that as the world confronts the COVID-19 pandemic, developing leadership capacity and governance skills is more critical to Indian country than ever before.

Since we announced this first-of-its kind resource, the online course opportunity reached capacity within five days, drawing registrants from the State of Vermont to Perth, Western Australia.  However, anyone interested in the event was eligible to participate in a free one hour webinar on MAY 27th at 12pm PST covering the principles of Native nation building and their relevance to Indigenous peoples in a time of global pandemic. Guests panelists included Karen Diver, Director of Business Development, Native Nations Institute; Miriam Jorgensen, Research Director, Native Nations Institute; Joan Timeche, Executive Director, Native Nations Institute; moderated by Torivio Fodder, Manager, Indigenous Governance Program, Native Nations Institute. 

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Native Nations Institute. "Webinar: Rebuilding Native Nations and Strategies for Governance and Development" Indigenous Governance Program and Native Nations Institute, University of Arizona. Tucson, Arizona. May 27, 2020

Native Nations Institute. "Webinar: Rebuilding Native Nations and Strategies for Governance and Development" Indigenous Governance Program and Native Nations Institute, University of Arizona. Tucson, Arizona. May 27, 2020

 

Tory Fodder:

Everyone thanks for joining us, this afternoon wherever you're zooming in from. We're glad to have ya. Before we get started the first thing on our agenda, we'd like to acknowledge the land on which the University of Arizona sits. The University of Arizona is located on the traditional homelands of the Tohono O'odham Nation of Arizona and is the current modern-day homelands of the Pascua Yaqui Tribe, so we just want to do a brief acknowledgement of the land. This afternoon we've got kind of a full, full program so we're going to try to get through it as quickly as possible but...

 

My name is Tory Fodder. I manage the Indigenous Governance Program at the Native Nations Institute. NNI, we've existed for um 30 years 30 odd years or so and our mission is to help strengthen indigenous governance you can see on the slide a bit about what we do, but this, this event is hosted by the Indigenous Governance Program, and we offer our January In Tucson courses, which is sort of a comprehensive curriculum devoted toward the Indigenous Governance

education. And out of that program that we offer both on a not for credit professional development basis but also as a master's degree program that we've recently launched at the University of Arizona and as a graduate certificate program.

 

So again, we're glad to welcome all of you. We hosted our first may in Tucson session a few... a few weeks ago I suppose... um, but um, we were… we were glad to do this as a service to Indian Country to... make some of our curriculum available particularly in this critical time. When we need

strong indigenous nations. And uh... I’ll be the moderator. I'm going to introduce our… our panelists. Karen Diver, former Chairwoman of the Fond du Lac Band of Ojibwe. She's our current Director of business development at the Native Nations Institute. Miriam Jorgensen is our Research

Director for the… for the Native Nations Institute, formerly of the Harvard Project on American

Indian Economic Development. And last but certainly not least, our Executive Director of the Native Nations Institute. Joan Timeche is here with us and they're going to go over kind of key principles of Native Nation Building, but also looking at a lot of other kind of contemporary topics that have beset tribes in our research. And then we'll... after, after our panelists give remarks, we'll move into a Q and A portion. So, if you could, any questions you have please add them…

 

(inaudible noise)

 

please add them to the chat and we'll... uh, we'll carry on from there. okay, I will turn it over... uh, to Joan.

 

Joan Timeche:

(Greeting in Hopi) Thank you for joining us here today. We wanted you to... as you begin to listen to the presentation and you're going to see Miriam, myself, and Karen going in and out to... out the… the rest of the hour and... um, what we wanted to do is have you think. Do a little bit of thinking as we share with you this information. At NNI, we think about indigenous governance and government... indigenous government all the time everything that we do is all on that. And... but right now we are... in unprecedented times. You know, with the COVID pandemic... COVID pandemic. It's really just elevated the importance of tribal governments and having good governance. So... um, so as you think about, as we proceed through this presentation think ways that good governance is evident within your own communities. So, you know, our work in this

content focuses entirely on Native nation building. So maybe folks can put in the chat box, you

know, some of the... you know what comes to mind when you hear the term nation building. So, if you can just drop in some of those comments, we would appreciate that.

 

Here's our definition of Native nation building. We believe that it refers to the processes by which a Native nation enhances its own foundational capacities, the governmental capacities for effective self-governance, and self-determined community and economic development. We know that you know some of us have written constitutions and some there's still a few of us that have unwritten constitutions as well where they're all oral rules that have been passed on. But you know, we wanted to share with you our research findings and so I’m going to turn it over to Miriam to tell us about the first finding.

 

Miriam Jorgensen:

Sorry about that I was muted. Hello everyone. It's great to have you here. It's exciting to see so many folks online joining us for this. It's just going to be kind of a quick introduction and overview. And hopefully, a chance to take some questions and have a bit of conversation

The first sort of principle of Native nation building and I know many of you are acquainted with the principles, but we wanted to… to provide them just in kind of quick succession with some examples that we see from Indian Country that hopefully will spur some ideas for… for you all in the work that you do in... out, in the... in... in communities and with the organizations and tribes that you... you work for.

 

So, the first principle of Native nation building is practical self-determination, and as you can see on the slide this is really the idea that the nation itself is calling the shots. It's the one that's making the major decisions on the Nation's land, for its citizenry, and around the issues that are important to it it's getting out there and exercising its jurisdiction it's kind of in the driver's seat evidence shows that native nations that have been willing to exercise self-determination, that are willing to really exert their sovereignty, are the ones that are really making significant gains toward moving toward the kinds of communities and nations that they desire. They're the ones that are achieving the goals that they've set for themselves. To give you one example of this... if you could go to the next slide. Thanks Joan ...of this exercise of practical self-determination.

 

This is an older example, and any of you who know Brian Cladoosby the former Chairman of the Board for the National Congress of American Indians... I will recognize this is an older photo of him... but I think it demonstrates that nations have been involved in the nation building process now for more than 30 almost 40 years. And so, here's an example that came from the early part of the 2000s, but it's still reaping benefits for the nation today. The Swinomish Indian tribal community...

uh, was... is in a wetlands area. It's... uh, in an area it shares the geography with Washington state, and it's in an area that is right above the ocean, and is... uh, is... uh, an area where water is

coming off the mountains and meeting the ocean, and it's a very delicate environmental situation. It shares the geography not just with Washington state but with the sub... sub state county of Skagit County, and Skagit County wanted to be the one that was permitting development in the area and then Swinomish Indian tribal community said "No" this is our reservation. We want to within the external boundaries of the reservation be the one to do any permitting for development.

 

So, there was a fight that developed between the county and the tribe to resolve this, after some mediation and some good thinking, the tribe basically said why don't we both ensure that we're permitting but we're going to follow exactly the same rules. So why don't we sit down and agree what those permitting rules are and Skagit County you will enforce them, and we will enforce them. And if somebody wants to do development in this area whether or not they're on tribal land or on fee simple land that's under the county's jurisdiction within the boundaries of the reservation. They could come to the tribe for a permit if they wanted to... um, instead. So, the tribe was exercising its jurisdiction by saying we're not ceding our sovereignty we're going to be exercising our jurisdiction by being the permitting authority here, but by the way we have the same rules as the county because we've agreed what to do. And the tribe got really good at this. They got very good at being the permitting authority and in fact became quickly known as the entity that if you wanted to get worked on within this particular land area, you're going to get it done more quickly if you went to the permitting office of the tribe. In a more clear and clarified manner and that way the tribe also was the one making the rules.

 

So, after much many years now of this working the county and the tribe are still happy with the process, and it's really making sure that the tribe has its imprint of what it wants to see go on in terms of development within the exterior boundaries of its reservation. So that's one example. I'd like to go on to some other examples and Karen's going to give the next one.

 

Karen Diver:

The Cheyenne River Sioux Tribe, this is actually pretty newsworthy... um, they were worried about the spread of COVID within its borders, so it actually enacted checkpoints on a federal highway. And a state... a co... co state highway wanting to make sure who was coming in was absolutely necessary so if it was vendors or delivery people that was fine but... um, you know not random visitors or people driving through. And immediately upon exercising their own self-rule over who comes into their homelands and in order to protect their citizens the governor of that state, Noem, challenged their authority to do that. And they rightfully cited to her their ability to self-rule under treaty where it was very explicit. The tribe is in great legal standing in this because this was litigated once... um, I believe it was in the 90s, or so. So, they… they actually you know aren't trying to reinterpret an 1850 treaty in modern day. This has already been an argument that they made so they knew what their authority was... um, to protect their own citizens and they've been very clear that they're doing this in the absence of South Dakota taking care of them as citizens of South Dakota. That they had to exert their own ability for self-rule, so this has been actually really interesting to watch. Partly because they're getting a lot of support. Really mainstream of saying, you know, they have a right to protect their citizens when the

gov... broader government is willing to do so.

 

Miriam Jorgensen:

So, you can... Thanks Karen... um, you can already get a sense of this next principle of indigenous nation building which is tribes that go out there and assert their sovereignty seek to exercise self-determination. Also... um, need to, to take that second step, which is to back it up with the creation of capable institutions of government. To really exercise that self-determination and say we're not just talking about doing it. We're getting it down into the brass tax, into the nitty gritty, and do this work. For a lot of Native nations some of this work gets caught up in the really critically important task of creating a government. Writing, re-writing constitution, or a new one revising it putting in place the government that it wants to have. So that's kind of the biggest picture of building capable institutions but it's also useful to think kind of beneath the surface a little bit... So, Joan could you go on to the next slide... and that's the next level down which is it's not just creating that that upper level how does government operate, but then saying what are all the laws, policies, regulations, and protocols that we need to put in place too because those specify the structure of agencies, departments, programs, the kind of hiring you want to put in place even the sorts of grants that you would go after. So that next level down is creating that administrative and legal structure necessary to fulfill the assertions of self-determination and here we've just shown you a couple of pictures of how some tribes have done this even by codifying those... those... um, ideas into law. Karen is going to share another example that really talks about how her nation the Fond du Lac Nation has been able to do this in a particular way.

 

Karen Diver:

So Fond du Lac when it was first allowed, so to speak, that the federal government allowed us to compact tribes... to compact we didn't have any health services. We had an IHS clinic that was closed down in order for the border town to get one of their own hospitals and so we had no healthcare. So, one of the first two hires they made under self-governance was a dentist and a nutritionist, and it was really to respond to... um, the need to get... get a handle on what was wellness, and you can tell a lot about a person's health from dentistry, and we also knew that

we were losing our elders too young, and we wanted to be able to have some information about how to do an elderly nutrition program and increase wellness through diet. So, we weren't focused on... we were focused on long-term health outcomes not just treating symptoms. This grew over time to add actual physicians and other... um, nurses, nurse practitioners. Totally building on increasing what was available underneath the… the roof. So much like any other tribe the money

for referral purchase and referred care it would run out, right. So, what we learned was the more we put under the roof we could bill for that and we could preserve our ability then to say purchase and refer care for specialty care. Through that we also learned that it was this rotating funding structure right and so then we needed to learn how to bill because as the reservation was growing, we offered our own health insurance plan and so we were building our own health insurance plan.

And then we learned that, that money came with less restrictions than the IHS money. Then we learned that you know some of our folks were eligible for Medicaid at the time, but they weren't going and signing up you know because they view anything having to do with counties as "the man" so how do we protect them and their right to privacy but still get them the services that they're... um, able to and entitled to. So, we work with the county to bring intake into our own clinic, so it was our own staff doing intakes for Medicaid. But that gave us a billing source for folks without insurance. And so, and then with that money we built out more spaces, added a pharmacy... um, care services, child protection services to fully implement ICWA... um, from that we learned that wellness... we started looking holistically at what is really wellness. Wellness is also about... um, you know, taking care of children and making sure they have safe places and culturally competent care. Wellness in a family is removing stressors around summer childcare so we started adding a summer camp.

 

So really looking at that broad spectrum of community wellness and saying that that's a health care issue, a public health issue... um, so it just was growing and growing and growing. And then we had a need to really look at our own regulatory systems. Many tribes are faced with the lack of foster care families that are within the tribe so that you can maintain that children's contact within the tribe... um, and the counties were having a tough time understanding our families. So... um, the tribe passed an ordinance that allowed our health care facility through a board. An advisory board made of tribal members to license our own foster care families. To do emergency placements with families and then do long... long term licensure, and then also we expanded that and started under our own authority licensing off reservation foster care families. So that we could get to the border towns and to Duluth which is about 20 miles away. But a different county than the southern part of the reservation so we could start to meet that need off reservation and not keep losing our children. Joan if you could advance, please. We continue to look at... um, you know... so not one tribal council member is a physician. We're not social workers... um, you know, we're not... we're not dentists... um, you know, we really had to kind of check our own authority as tribal council members and say, you know, if we're going to build a capable governing institution then we need to let the experts be experts. But our job is to make sure that they are serving the needs of this community. So how we inform them is really making sure that they are staying grounded in what the needs of the community are and voicing those from what we're hearing from our tribal members, and helping them prioritize their growth and new initiatives, but it's also to challenge them upon occasion about what does that holistic wellness look like. And one of those examples was our supportive housing facility. The human services division would say, well we don't do housing we have a housing department, and housing would say well we don't do services but yet we had a chronic and long-term homeless population because of our lack of capacity. And it wasn't always around lack of housing. Sometimes it was really around social issues, chemical dependency mental health... um, what we call dual diagnosis... um, and they need a spot... or leaving domestic violence, and they needed a place to get on their feet... um, and that was stable enough. And so, it was the tribal council then who work with that institution to say... um, there's a lot of stressors that come with homelessness you can't manage chronic health conditions, you can't make sure children are safe. That wrapping around supportive services and behavioral health in a stable housing environment these are the same clients in both of those divisions, and you really must work together to provide some of our neediest tribal members. And so that started happening and... and the... the clinic

got used to understanding housing issues and how that contributes to public health outcomes,

and public safety outcomes, and the housing department learned that a more stable tenant and dealing with all of those other issues made them much more likely to come into the housing program and be more successful at it. Rather than having to get... um, kind of kicked out in six months because they couldn't manage all of the other social issues. But we also delegated things like workforce development strategies and recruiting dentists, and… and doing... um, loan repayment programs so that we could attract the workforce to our rural community. Where it's really hard to get technical... um, help sometime, and letting them know that they were going to be as a part of a holistic health care system that was integrated. So that we have a combined medical record... um, that you're a part of looking at that overall long-term wellness where you're going to deal generationally.

 

And that appeals to a lot of folks... um, Financial stability... um, we do Medicare and Medicaid subsidies if people are in the state exchanges to access affordable care act. So that we keep that billing strategy for Medicare part B and D for our elder folks. We pay those premiums. Once again, it's cheaper to pay the premiums than carry unpaid co-pays and pay through that through our Indian Health Service and then also looking at partnerships within the tribe to help expand. Bringing our clinic into our community centers. To do WIC appointments and wellness checks and helping us run our youth programs so... you know, it's the capable governing institution is giving yourself a bit of permission to think entrepreneurially about service delivery and not just taking over substandard service that the Feds do. And thinking about how it needed to meet our own community's needs. So, thank you.

 

Miriam Jorgensen:

That was awesome, Karen. I think you can really hear in that story both the asserting sovereignty, asserting the exercise of self-determination, and then figuring out a way to really do that capably and well. But you also start to hear in it the third point which is the third principle of nation building that of cultural match. That it's not just about asserting self-determination and then backing it up with a capable governing institution. That institution to be effective also needs to be accepted by the community as one that's achieving its goals, is making sense to the nation, that fits within the expectations of the people about how this job gets done. And that's this notion of cultural match. Does this institution, and the way it's operating, and the goals that it's moving toward, make sense to the people. Is this how authority ought to be organized and exercised? And you really heard this on what Karen was talking about too. This is about putting in the... the community, the nation, the tribal view of how to get work done and you could hear that when she was talking for instance about the holistic health care and how they conceived of supportive housing. Joan's going to give us another example by taking us way up north and giving us an example of some... a community that she's worked with some and how they approach the... um, cultural match issues.

 

Joan Timeche:

Actually, we're going to...

 

Miriam Jorgensen:

oh sorry. So, I got, yes.

 

 Joan Timeche:

We're going to go up north next... on the next point.

 

 

Miriam Jorgensen:

Sorry, Joan.

 

Joan Timeche:

It's all right no problem... so um, this is... um, an example from the Tohono O'odham nation... and... um, as many nations across the United States have that you may have an economic development corporation, an authority in this case. And one of the things that... um, that happened in its development... um, as... as the board was determining what it...how do we want to approach development in across the nation. And Tohono O'odham has over 2 million acres of land. They have 11... sub-political districts, and those 11 districts wield actually quite a bit of power. In that they have to approve any type of development that might occur, and the economic development authority was set up like many other development corps where they were expected to change the economy to help contribute to job creation. And hopefully to be able to generate revenue back into the tribal coffers. Well, when the development of the Tohono O'odham economic development authority was set up. It... it... um, didn't have any rights... um, over the land because of how it... how they were structured within the Tohono O'odham Nation. So, one of the things that became critical at the onset was for the board and staff to recognize that whatever development occurs on this nation it has to be hand in hand with the local communities and with their political districts. These 11 who actually then have coun... their own council... they have to review, and they have approval authority over any development. And one of the other things that also came into play here was that... that no... none of the work that... or any of the development work that the authority was going to be involved in, whether it's a purchase of a business or whether it's from the ground up, whatever the case may be, that it could not harm the "Himdag" of the nation. And that's their culture. That was something that we all agreed upon as board members saying that... you know, we're just a entity that's set up, and a mechanism that's set up, to do the development. But again, it was very important that we got community buy-in and projects that were being developed. The other thing that also we made a decision about, which sometimes this was difficult for us... in terms of financial feasibility, was not to compete with... um... um... a nation's district because some of them own their own business... um, or either individuals. And that's at times has come back to bite us but... um... in... um, but it's actually worked for the betterment of the community. So again, it's recognizing that there are that there are values here in place and being respectful of it and making sure that... that you... um, are following that as well.

 

Miriam Jorgensen:

Thanks, Joan. I think that that's such a great example because it reminds us that this notion this third principle of nation building of cultural match. Isn't just about organization... you know, it says culture is a guide to organization, but it's also a guide to action. Exactly what you do. So, how you organize to do things and what you do. Culture should be taken into account... um, in order to have that legitimacy for what government is up to. I want to go onto the fourth point to the fourth principle in the nation-building model, and that's having a strategic orientation. You can certainly feel how these pieces are woven together. You're asserting self-determination as a nation, you're backing that up with institutions that are effective and culturally matched, and you're doing so with this strategic orientation that decisions are made with the long term in mind. And with the... the visions and goals of where the nation wants to be going and what its values are in mind. So successful Native nations tend to approach development and the decisions... um, about what it needs to kind of do next in order to move in the direction it wants to go. These are not just about quick fixes to say, poverty, or other... um, issues that are entrenched in the community. They're not trying to kind of just put a band-aid on things. They're about trying to figure out what it is that's not working and then build a society that works.

 

So again, as I mentioned these are knitted together. So, the example that Karen gave... um, when she was discussing building... um, effective institutions, which is principle two. You, as I noted, you could feel a lot of principle three of cultural match in that, but you could certainly feel principle four in it too. Of not just kind of going for the quick fix. Remember how when she was talking about how in developing their health care system, they ultimately thought about the fact that they needed to involve their housing system too because they were dealing with an issue of homelessness and the interrelated client pools. Well, that certainly wasn't a quick fix notion. That was thinking with the long view in mind and saying we're not just about trying to get somebody housed for six months. We're about trying to build a society that works, and therefore creating a situation... um, where we can house those people and keep them healthy for a long time. Because that's the kind of society we want. I'm going to turn... um, first to Joan and then again to Karen. So, I’ll have Joan... you take off to Karen. To hear a couple other examples of this long-term strategic orientation and working on behalf of the values and mission and vision of the community.

 

Joan Timeche:

So, the Native Nations Institute had an opportunity to work with an Alaska

Native community the Ketchikan Indian Community...

 

Miriam Jorgensen:

See, I told you we were going to go north I was just wrong about when.

 

Joan Timeche:

(laughing) Yep, so we're up in Alaska up in northern part of the U.S.

and so, one of the things that they had started to do... It's a very small community... um, they are also um... um, checker-boarded in that they've had to as part of their tribal facilities and their headquarters is in the right in the city of Ketchikan, but their residential areas are on the border outside of the city limits and so on. So, it's... you know, they have buildings all over. All across the... um, all across the city, and one of the things that they were wanting to do was begin to really think through how do we meet the needs of our citizens. As many as many of us experience in our tribal communities, we're inundated with all kinds of issues whether it's environmental, social, economic, political, whatever the case may be, and so they begin to tackle this process. So, they engaged... um, they've been... they've been doing this for a while, and so we had an opportunity to work with them a couple of years ago. And one of the things that they did is they developed their strategic plan. Actually, starting from the council based on some previous work that they had done with the community, and began to really try to get their staff to begin to think about, how are we going to achieve some of these goals? And initially they started out with... um, in... kind of in a silo approach where every department had their own goal. They were thinking... you know, a lot of it was based on meeting... um, the… the criteria of federal funding sources. And so, they were writing a lot of that information as their goals, and what ended up happening is after the council and the directors had met a couple of times, they realized that what they needed was an overarching goal. And for them they decided that they needed... what they were really wanting to work towards... was working towards a healthy citizen and having a healthy tribe. And so, if you go to their website, it has all of these four categories and you know what came up as important to them were living their culture, the building the healthy tribe and the citizen, which actually was overall, but it's listed as a category here. Making sure that they exercise their sovereignty so that they protect their rights, their lands, and that they have economic self-sufficiency.

 

So, the... the process worked. So, everybody... um, each of the departments were required to then figure out, how does my department as the health department or as education contribute to any one of these four pillars? These became... um, in a sense a mechanism for the council to hold them accountable. They set up together with department staff and the council. Set up... um... deliverables and measures that they both could live with. So, if our goal is to infuse culture in all aspects of operations, what does that mean in a year's time? How will the council come back and reassess that? And how will citizens know that... um, those are being achieved? And so, they created this fantastic program that set up these desired outcomes, and that were actually measurable for their citizens, and they continue to work at it. And every time I go back to their website, I see that they plugged away a little bit at some of these programs. So, it's just another example of one nation taking what might have been done orally, but now... is now doing it in a more western style. If you want to call it that, in that... you know, a lot of have of us have grants and we have to be able to provide services to our programs, and it's helping the council understand what the goals are. Holding their staff accountable... uh, the departments know what the... what the council expects from them, and then so do the citizens. So, it involved all of those facets within the community. So, I’m going to turn over the next example to Karen.

 

 

Karen Diver:

So, you might see... um, the... on the photo there. So that is wild rice... um, it's actually a grass feed that grows in the water. So... um, it was a part of our prophecy that we needed to move where the food grows on the water, and that ended up being our sacred "Manoomin" or wild rice. And... wild rice ends up being a real indicator of environmental health particularly in water, and it needs a very particular growing environment. And it's very much impacted by human stressors... um, you know, sewage... you know, non-compliant systems, upstream pollutants from mining activities, and we had seen within the borders of the reservation that... um, our wild rice was greatly, greatly diminished. And from our elders we knew that the range of where we were able to get it was being diminished. That waters that used to have it where they used to go, and gather were no longer. So, we started building up a water quality department and actually started promulgating... um, regulations... um within the borders around... you know, what was impacting, and that was sulfides, and that was a lot from non-compliant septic systems. So, we ended up having to really work with other jurisdictions and create innovative partnerships, but we also had to exert our sovereignty and our right to... um, set water quality standards within our borders. We… we received... um, treatment as a state status from the EPA. So, we could... um, have authority and participate in permitting decisions not only on the reservation, but in our seated territory which is all of northeastern Minnesota. So, we would know when new industry was coming in that would impact water quality... um, we had... um, science... um, because one of the things that happens when other jurisdictions don't like tribes exerting their jurisdiction, and their authority, and their self-governance, and saying that their culture matters, and... and... and cultural patrimony matters... um, is they use western science. So, we had western scientists on staff so we could say... um, you know, why... um, these things were impactful... um, that we knew that it was coming from non-compliant septics, and that we were going to enact an ordinance that everyone even non-natives had to comply, but we could help them do that. And we could look at large mining project... projects upstream and say to the army corps of engineers how this impacted a traditional food. Partnered with the Minnesota Department of Health that says that exercising treaty rights and cultural activities is a part of spiritual wellness, but also that as a staple in our diet that it was a healthy part of our diet and contributed to good dietary.

 

So, we had a mainstream... um, organization the Minnesota Department of Health saying that... um, you know, that this was an important food and important to preserve for Anishinaabe people, my people. So, all of it was guided by... um, our traditional values our traditional culture... um, hunting fishing gathering... um, but then we even took it a step further. And people would say, well, when you want to preserve the environment... you know, it impacts our jobs and our... our way of life, our mining way of life, or our economy. So, we work with vendors and actually put a value on what a healthy water ecosystem in northeastern Minnesota how that contributes to the economy. So, we use all of these things very broadly, and a part of it is… is we know that we will cease to be who we are without access to traditional ways. So, you're in this for the long haul, right. And so, then you have these minor skirmishes along the way, and you have setbacks, and you just persevere. And we know this because our language and culture and spirituality are all tied... um, to our caretaking for the land and the water. So, our natural resources department and our resource management is staffed... and... and guided by elders who teach young Native tribal people who have fancy western educations, and fancy titles, and their scientists that they marry those things with traditional knowledge. So that they can be good stewards over time because it is a really a generational... um, issue around land management. So strategic orientation is that your government whether you write things down and have ordinances that it reflects who you are as people. And that's that... that cultural match, but it also gives you the kind of that long generational view of taking care of for your children and your grandchildren.

 

Miriam Jorgensen:

So, I think in everything that you've just heard you could also feel the importance of the fifth principle of indigenous nation building, which is the important of public-spirited community serving servant leadership, which is really working toward building a nation... um, building an indigenous society that really works for that people. And helps it sustain itself over the long term. Here's a beautiful picture of Chief Oren Lyons who is an Onondaga man who exemplifies these characteristics of nation-building leadership. Over almost 90 years he's worked... um, on behalf of his nation and other indigenous nations, and he's been one of those people who helps recognize need for fundamental change. And can engage with his community to make it happen, and in fact has engaged with many commun... indigenous communities around the world in helping be an indigenous nation builder. You know, one of the things that we recognize is that indigenous nation-building leaders public-spirited leaders oftentimes are elected leaders, but they don't have to be elected leaders... Joan can you go on to the next slide... um, I wanted to kind of put an aside here that says there is a way to use your tribal codes, your tribal ordinances, and some of your protocols and expectations on behavior to help create public spirited leaders. To help kind of put... create lanes for people to operate in... um, and many nations are starting to do this through ethics codes. By on... on one hand maybe they're some... sometimes they have some punitive language like don't do this, but... um, we're starting to see a lot of tribal ethics codes go the other direction, which is really saying here's what... what good leaders in our society do. Here's what... how they... how they operate and how they behave... um, and so that's an opportunity to kind of put that sort of expectation out there... Joan we'll go down to the next slide... and that would affect in many cases elected leaders.

 

And here's another... um, picture of another Haudenosaunee leader Mike Mitchell who's an example of an elected leader who really set the standard... um, for his nation of how to behave in a nation-building fashion. And exemplifies a lot of those kinds of principles of serving the community. I wanted to tell a little bit of a story that Mike Mitchell tells about himself when he was a younger man, and first elected to be Grand Chief of his nation. He's an interesting guy because he was essentially told by the traditional leaders of the nation the two folks who tended to not seek elected leadership but exercised their authority through those more traditional channels. He was told by them. "Hey, you were raised in the longhouse, you're a traditional guy. We need you. Somebody like you over there in elected government so that we can make these systems work more harmoniously." So, he went there he... he got elected. He ran, he got elected, and he began a real campaign within the elected system to say, this is... we're going to make this ours. We're not going to be some mimicking Canada system, or mimicking the U.S. kind of system. We're going to make it ours and we're going to start to use our kinds of terms and language. Even down to the... the... the way we talk about ourselves has to be ours. So, we actually took and put a coffee cup in the middle of the table and when the council would gather to meet... um, he would say there are certain words we're not going to be using. We're not going to be talking about ourselves as a band, we're not going to be talking about the... you know, our authorities under the Indian Act. This is again a nation that shares its geography with Canada so a set of laws there that are different from the U.S. laws. He said we're not going to talk about our reserve. We're going to talk about our homeland.

 

So, we had these words that were off limits in order for them to assert their sovereignty and practice their self-determination, and he was leading them through his example. And every time somebody used one of those off-limits words, money would go into the coffee cup and people began to speak in a wholly different way. And really start to think in a different way and behave in a different way from that little piece of public-spirited nation-building leadership that he was demonstrating. Sure, enough pretty soon they had money to go buy coffee, but they were also able to behave in a way that was quite different. So that's elected leadership behaving in a public-spirited fashion. But I also want to give one final example and that's the picture at the bottom right of your screen. Here are some women who are involved in a really important project at the White Mountain Apache tribe, which is a suicide prevention program. We all know that suicide, particularly youth suicide, has been a really prevalent problem across lots of Native communities, indigenous communities worldwide in fact. And the White Mountain Apache Tribe didn't wait in a sense for, "Hey tribal council to do something about it." Social workers nurses... um, school... uh, schoolteachers, other people involved in education, and critically elders stepped in and took a public-spirited nation-building leadership role to address this issue. They got engaged with some outside researchers from Johns Hopkins University. They created programs that came from their traditional knowledge about how things would work. They tested some things, tried some other things, and have now over the course of about 15 years created one of the most successful suicide intervention and prevention programs there in Indian Country. And that came not from elected leadership but from people within the community. So again, nation building comes from lots of different places. um... I just wanted to go on and re-summarize about the kinds of things that we've found. That for Indigenous nations to be successful on all their measures culturally, socially, politically they have to be given the opportunity, and then seize that opportunity to make decisions for themselves. And that's the way they'll reach their visions. This is underscored by lots of research that's quantitative and qualitative, and by the demonstrated experience and testimony of many folks working in indigenous communities. So, I think a really critical question we want to leave you guys with is, does your governing system create an environment that can support development of the kind that you want and that you imagine really is needed for your people and for your nation? In other words, do you have the right tools. Here's just a summary of the nation building principles. And because we're down to our last 12 minutes, Karen, I’m going to just make an executive decision and skip that last little bit of your presentation because I think we'd really like to get to our questions... um, and maybe some of the things that we're going to talk about will come up in the Question and Answer period. But just to summarize we've talked about these five principles of nation building. These are the kinds of things that in our indigenous government program we... we drill down into through a lot of our courses and classes, but hopefully we've given you some examples of how they can apply and inspired you to think about that question... you'v... we've raised of what are some of the things you'd like to see done in terms of nation building in your communities? Tory has been minding the chat box where he's also asked people to raise questions that they have them. And so, I’m going to turn to Tory to ask some questions, and I’m going to primarily rely on Joan and Karen who are kind of subject matter experts... um, to respond to some of these questions that have been raised in the chat.

 

Tory Fodder:

Great! Well, thanks to our...our panelists for sort of an engaging overview of the Native nation building principles... uh, there are a few questions in the chat box and a lot of comments which are most appreciated. We'll get to those... um, in just a second. Let's start with the questions. And we'll kind of... I’ll work in reverse order because I think the... the last question that was asked that was an actual direct question is... is interesting. Someone writes... um, a second question, can... what... what are the examples of differences regarding a deputized government versus being micromanaged by a tribal council?

 

Karen Diver:

This is Karen... um, so anybody who's worked for tribal government would say that you know the council gets involved in decision making they should let their staff do their jobs, and... and exercise their expertise... um, when we were looking at Fond du Lac's human services division, the Health Division. I was talking about bringing intake workers... um, to take Medicaid applications. There was more than one tribal member who said, "well, I shouldn't have to sign up through health care through the state... um, you know, this is a... a treaty right... you know, that I shouldn't have to try to find funding sources for the tribe." The politically expedient thing on the part of the tribal council in the day would have been to say you know this is causing conflict... you know, just serve them, just go ahead and serve them, don't make them... um, you know fill out this application. What was best for the tribe as a whole, however, which meant absorbing some of that conflict with tribal members. Was to say our health system will be better and be able to provide more robust services and be more financially stable when we promote that self-sufficiency... um, and personal responsibility... um, and say that this is good for the whole tribe. And as a citizen you have a duty... um, to help us be the best that we can be. So, the micromanaging... um, and... and the

self-governing, and the deputizing is to say,

you know, the health clinic requires this. This is

their policy... um, the tribal council has approved it

and we're not going to get involved in it. So, by

way of answering your question I offer you that example.

 

Joan Timeche:

I would like to also add a couple more. I think one of the ways that you might be able to overcome some of the politicism of it all is to... um, include those authorities in some of your codes. Like you know, Department of Natural Resources might be authorized to go out and do X, Y, and Z, you know... um, and so you... you write them in there. So, it doesn't matter who the person is and who's in counsel at the time. You're just giving authority to a department with the ex... you're setting out expectations. That did they... they do X... um, Y and Z for the benefit of the nation. Same thing can be done in corporate charters for some of your development authorities. If you lay out what their authorities are, and make clear the distinction between when the tribe can be engaged in some of the decisions, and when not to. It'll help set... um, clear roles will be identified there.

 

Tory Fodder:

Great! Thank you both. Following up on with another question... um, and this is sort of a... this is also very interesting... um, one individual comments. Nation is a Western term. So, it seems as though it's an element of sovereignty, but it also has some assimilative interaction with Euro-Western culture. I think this kind of gets it to a better bit of a deeper critique of the term nation building in general... um, what's in an eye's response to that... um, and how does it kind of fit within

the framework that was outlined today.

 

Miriam Jorgensen:

So, I’ll jump in and... um, just say a few things. I think that one of the challenges is to find a word... um, across many different indigenous languages and indigenous world views and... um, uh, continents even of what, what... what word would capture kind of this notion of peoplehood... um, and moving forward as a political collective... uh, so political scientists, you know, front use words like nation to capture that... um, but in indigenous nation building we really try to recognize that we're looking for a word that more or less fits, but then encourage as part of that self-determination process for... for nations for political collectives, for indigenous communities to figure out what it is that works for them. So of course, many nations already have a word like this um Navajo the word is Diné, right, which is the people..., uh and so... um, so nation building is kind of like strengthening Diné and through indigenous governance. We've seen a couple of communities, one of indigenous nations tribes in the United States... um, the Ysleta Del Sur Pueblo, which doesn't talk really about nation building at all. It talks about Tigua work and an-tiguaizing their efforts to do all of this work. And they've tried to put it in language for terms that... uh, make sense to their community and to their people. The same thing we've seen in Australia. The "Radri" people talk a lot about... um, the... in... in their own language. The... the terms about what it means to... in a sense be a good Radri, and create community, and build nation, and create and govern a political collective that's theirs. They're still pretty early on that pathway, but one of their first steps has been to say how do we... how do we claim this as our words again? We use nation because it's... um, a way to… to talk more generally, but we encourage communities to figure out terms that work for them.

 

 

Joan Timeche:

And I think that it's a better word than calling us a tribe because to me tribe implies you know a

cultural... has a cultural sense to it, but a nation to me means also that we are citizens. We have responsibilities back to... you know, not just rights from an entity, but we have responsibilities back to the society and to the community in general.

 

Tory Fodder:

Great! I don't want to cut off conversation. Karen did you have anything to... anything to add or...

 

Karen Diver:

I'm good?

 

Tory Fodder:

It's... um, I’ll go to our last... uh, sort of comment. I think is... um, actually a question but... um, the actual definition of Native Nation Building... uh, early on one person noted that I guess for Navajo it's about creating livable healthy communities through k... relations and kin for your children, elders, and families... um, and I guess maybe, if there is a question, it's you know, about Native Nation Building as a definition, and the kind of the scope of the language that we use... uh, in in our definition. Whether it's sort of more flexible, or… or maybe even more broad?

 

Miriam Jorgensen:

Well, I'll kick start and then I’ll quickly pass off to Karen and Joan to close things out. But you know... um, the definition that we put up on the screen earlier comes from a book that I edited and called Rebuilding Native Nations which is a textbook that we use in a lot of the work that we do. And this whole notion of strengthening the foundations...  um, for governance is... uh, kind of where we come from... uh, in our perspective. Joan kicked off by saying we think about tribal governance all the time because we think that if we... and we think that research points to the fact that Native nations need strong governance and successful governments, effective governance, competent governance. I mean that comes from both tribal governments and the sort of cultural surround of that in order to get to those dreams. In order to get to those goals that they set for themselves. So, you can't kind of get to that outcome that people want to build, the kind of society they want to build, without putting those firm foundations in place. So, for us at Native Nations Institute, when we talk about Native Nation Building. What we mean by that is strengthening those foundations of tribal government of Native nation government, so that that political collective can achieve the goals that it sets for itself. And other people will define it in other ways, but that's what our focus is.

 

Joan Timeche:

And it's going to be different. You know, what that looks like is going to be different for every nation. You know, because of how we're organized and how we recognize authority to be exercised. So not every nation is going to look the same and to me it's a general definition that can apply to many nations but allowing each one to determine specifically what that means for them.

 

Karen Diver:

And for me, this is really about... um, day-to-day resiliency of indigenous peoples because we had natural organizing principles long before the first settler ever showed up. You know, we had organized groups. We were in... in clans. We were in bands. We were in tribes, and although we had different language for it at that time perhaps. We did know how to organize ourselves. We did know how to resolve conflict. We did know how to make decisions. We did know how to work intergovernmentally across tribes and across these clans. And the modern-day version of that may be structured different, but it's going to be informed by that past, right. And what fits well for the needs today, and... and that's really a part of our resiliency. Is our adaptability in the face of all of these years of colonization. The practice matters more than the words.

 

Joan Timeche:

So, we're up...

 

Tory Fodder:

Go ahead.

 

Joan Timeche:

Okay, so we're up to... um very close to our close here and I just wanted to point out that we hope that you found... um, the session useful... um, to you. We we're sorry that you were not able to participate in one of our May in Tucson courses. We are going to have another session that's coming up in January. We hope you'll consider registering for one of those courses, but in the meantime, we have a number of resources that are available to you. Much of these are also free. We have our Indigenous Governance Database. Once we get this cleaned up, we'll have this... um, put out... um, likely put on our database as well.

 

Miriam Jorgensen:

For this session is what you're saying.

 

Joan Timeche:

I'm sorry, yeah, this session we will put it out on our database... um, our Constitution's Resource Center for those of you that might be contemplating either moving from an oral... um, governmental forum to one that's written, or either to just updating and revising to reflect some of your needs. We have that in place. We have of course our Indigenous Governance Programs. You can go to the website. If you go to our website, click on any of these tiles. It'll lead you right to that. We also have an online courses. It's based off of the book that Miriam edited and mentioned previously about Rebuilding Native Nations. It's nine modules. They're self-paced, and they're for non-credit... um, we have services that we provide on a fee-for-service basis, and although COVID-19 is...

limiting us to online only. We do normally go out and work on the ground with Indian Country. There might be some interviews out there that you might be interested in... um, you know, on tribal leaders talking about some of the challenges that they face. Our sister organization, the Harvard Project on American Indian Economic Development. This allows you to get to them and hear about all of these wonderful examples. Some of the ones that we shared. And then we have a number of resources for students, whether it's youth camps, youth workshops, such as an entrepreneurship session we're going to be offering in June, or either for graduate students who might be doing research on a nation-building topic. So, we greatly appreciate your time with us and here's our contact information. And Tory, I don't know if you have any last words to say...

 

Tory Fodder:

You know, just on behalf of the Indigenous Governance Program at the Native Nations Institute and our colleagues at the Indigenous People's Law and Policy Program all at the University of Arizona. I just want to say thanks for joining us. We've had folks from around the world call in across the

United States... uh, really glad you could join us and thanks so much for your time. We'll look forward to connecting with you, and yes, we will make the PowerPoint available take care all.

 

Joan Timeche:

Thank you.

 

 

Rosebud Sioux Tribal Education Department and Code

Year

Responding to disproportionately low academic attendance, achievement, and attainment levels, the Tribe created an education department (TED) in 1990 and developed a Code that regulates and coordinates various aspects of the tribal schools, public schools, and federally-funded Indian education programs on the reservation. Since the TED was established and the Code enacted, dropout rates have declined substantially and graduation rates have increased. By supplementing state and federal law, the Tribal Education Department and Code enables the Rosebud Sioux Tribe to play a greater role in the education of its youth. The Tribe is now responsible for critical components of formal education–curriculum, staffing, and funding–that, for decades, had been assumed by non-tribal governments.

Native Nations
Resource Type
Citation

"Rosebud Sioux Tribal Education Department and Code". Honoring Nations: 1999 Honoree. Harvard Project on American Indian Economic Development, John F. Kennedy School of Government, Harvard University. Cambridge, Massachusetts. 2000. Report.

Permissions

This Honoring Nations report is featured on the Indigenous Governance Database with the permission of the Harvard Project on American Indian Economic Development. 

Lummi: Safe, Clean Waters

Year

Governed by a five-member, independently elected board that includes two seats that are open to non-tribal fee land owners, the Lummi Tribal Sewer and Water District provides water, sanitary and sewer infrastructure, and service to 5,000 Indian and non-Indian residents living within the external boundaries of the Lummi Indian Reservation. The District adheres to strict health and environmental standards, sets and collects necessary fees to support operations and facilities improvements, and, through sound management, reduced dependence on river withdrawals by 91% in the last year — all factors that contribute to the District’s credibility and effectiveness.

Native Nations
Resource Type
Citation

"Safe, Clean Waters". Honoring Nations: 2002 Honoree. Harvard Project on American Indian Economic Development, John F. Kennedy School of Government, Harvard University. Cambridge, Massachusetts. 2003. Report.

Permissions

This Honoring Nations report is featured on the Indigenous Governance Database with the permission of the Harvard Project on American Indian Economic Development.

Grand Traverse Band's Land Claims Distribution Trust Fund

Year

After 26 years of negotiation with the US government over how monies from a land claims settlement would be distributed, the Band assumed financial control over the settlement by creating a Trust Fund system that provides annual payments in perpetuity to Band elders for supplementing their social security benefits. The Land Claims Distribution Fund was created to not only provide an additional permanent safety net for the Tribe's elders, but also to honor their lifetime contributions and sacrifices. The Fund also enables the Tribe to effectively manage its own settlement award rather than having it remain under the management of the US government.

Resource Type
Citation

"Land Claims Distribution Trust Fund". Honoring Nations: 1999 Honoree. The Harvard Project on American Indian Economic Development, John F. Kennedy School of Government, Harvard University. Cambridge, Massachusetts. 2000. Report.

Permissions

This Honoring Nations report is featured on the Indigenous Governance Database with the permission of the Harvard Project on American Indian Economic Development. 

Honoring Nations: Miriam Jorgensen: Using Your Human and Financial Resources Wisely

Producer
Harvard Project on American Indian Economic Development
Year

NNI Research Director Miriam Jorgensen kicks off the 2004 Honoring Nations symposium with a discussion focused on "Using Your Human and Financial Resources Wisely," In her presentation, she frames key issues and highlights the ways that successful tribal government programs have attracted talent, invested in employees' skills, obtained and managed financial resources, etc.

Resource Type
Citation

Jorgensen, Miriam. "Using Your Human and Financial Resources Wisely." Honoring Nations symposium. Harvard Project on American Indian Economic Development, John F. Kennedy School of Government, Harvard University. Cambridge, Massachusetts. September 10, 2004. Presentation.

"My name is Miriam Jorgenson, and I'm the research director of the Harvard Project of American Indian Economic Development, and also the associate director of research for our sister program, the Native Nations Institute, which is at the University of Arizona. Just by round of introduction, I grew up in a town called Vermillion, South Dakota, and it was an interesting time to be growing up there. I'm now almost 40 years old, and I say that with a little bit of embarrassment, but during my young childhood one of the earliest events that I remember was Wounded Knee II. And it was a really interesting time to be growing up in a university town, which was sort of a mixture of both Indian and white politics, and liberalism and populism, and things like that. A lot of excitement, and it got me charged up at a really young age about American Indian affairs and American Indian issues. What a big motivating event, and I'm very honored and glad to be working for the Harvard Project, to be able to still be involved in these issues, and still on what really is the cutting edge of American Indian policymaking in the United States.

Well, this general assembly is about 'Using Human and Financial Resources Wisely.' Now, it is almost a dry topic to start off an incredibly exciting symposium with. But I think it's an important topic to begin with, because as we look across all the winning programs, 16 programs in each of four years -- I don't know, can I do the math that fast? -- 64 winning programs, and if we look across, the applicants that were extremely successful, but didn't rise that high. When you look at the things that they share in their success, and you think about our five criteria and what leads to marking high on those five criteria, using human and financial resources well is something that really helps programs succeed. It's what helps them live on and become sustainable, it's what helps them have good effectiveness, and things like that. And so I think although it seems, in some senses, a dry topic, it's really at the core of what makes these programs succeed. I want to just highlight a few points about what I think it means to manage human and financial resources wisely that we've learned from these programs through observation. Some of these are more universal. They're not just about Indian Country. And in that sense, I'm going to turn to our presenters in the second half of this presentation -- our representatives from the Lummi Nation and from the Chickasaw Nation -- to give us more specific, on-the-ground examples of how these things are being applied in Indian Country in a Native way.

But to start with human resources, I wanted to relay a story that Joe Kalt was telling to me last night. You know that this is our second symposium of our learning that we get out of the Honoring Nations programs. Our first one was three years ago in Santa Fe. And Joe said, 'do you remember how when we were sort of trying to ask the participants, 'what makes your program a good program? Give us some feedback and ideas about what is it in your mind, as program managers and administrators, that makes your program succeed.' He said, 'every answer we heard was some version of, good people. Good, committed people is what makes our programs go.' I think that's absolutely true, and I want to explore that a little bit more. How is it that you get good people and manage those people well, so that you're getting the most out of them? I think that one of things we've learned from looking at Honoring Nations is that you start with really good, raw material. You recruit great people to these programs or you develop good people in them; sometimes it's a little of each.

On the recruitment side, we're seeing, sort of three different things occurring. One is, recruitment of, by happenstance sometimes, having the best person for the job being the founder of the program, or being in the community, who can really run it, get it going, draw other people to them. Those are sort of those lucky circumstances where you have the best person for the job right there, ready to take the reins. In other situations --and I think this is particularly true when we're talking about some of the programs that have extremely technical elements or certain specific skill elements, where there has to be some recruitment from the outside -- I'm thinking about some of our natural resource management programs, like the Columbia River Fish and Wildlife program, the Umatilla Basin...the Salmon Recovery Project, even things like the Gila River Police Department, where there are specialized skills, where there is recruitment from the outside. And by outside, I'm thinking of two different things, where you're recruiting your own tribal members, who may not be actively engaged within the tribe and the tribe's mission at the time, encouraging them somehow to come back and work for the community. In other cases, it's recruitment of other Indians from other tribal communities, to work for your nation, your causes. And sometimes, it's experts who are non-Native, who are coming to work for the program. But it's this concentration of getting the best people and, once you get them, managing them well. Whichever source of those people, I think it's also the case that one of the things the winning programs do really well is do something to tie them to the program, to inspire those people to give the best possible for the program. To get them bought into the mission and the ideas and the goals, so that the program really can be the best it can be. Now, how does that happen? How does that sort of motivation and firing up take place? How do you take someone who might be, sort of, really good raw material, the best person for the job, and turn them into somebody who's highly skilled? Again, I think there is wonderful learning from Honoring Nations on that.

One of the things we've seen in this is really just the creation of opportunities for learning. Some of this is obviously by necessity, as we look at the programs of one Honoring Nations. Very few of them have large staffs. I think there's one that's listed, the Gila River Police Department, for instance, is listed as having at one point 92 employees. That is an enormous program for Indian Country. Most of the programs we're talking about may have staff of no more than three or four. An average program is five or six or seven. And so, there's of necessity, creating this situation of cross-training, teaching each other about the work that you do, and giving each other challenges to stay engaged with the job and to create a really good program. So, again, some of it is by necessity through the size of the program. I just also think it's smart human resource management that's saying, people are going to really fired up about this program and do it well, if they understand the various ins and outs of the program, if we can substitute for each other in various ways and take advantage of our different skills and play off each other.

I think another thing that really is about managing the human resources well within these programs is most of the Honoring Nations winners are really taking seriously the notion that you make a successful program if you create an environment where it's okay to take risks, where it's okay to say, 'I don't know the answer to that but I'm going to try to find out.' Programs do this in a variety of ways, and we'll be talking about some more of these in our political session tomorrow, but I think a really important way is when tribal politicians support that kind of risk-taking, learning environment. I'm thinking in particular of two examples, the Fond du Lac tribe, and also the Winnebago tribe of Nebraska, have very consciously at their leadership level told their winning programs -- Ho-Chunk Inc. at the Winnebago Tribe in Nebraska, and the online pharmacy program and also the foster care program at Fond Du Lac -- they've said to them, 'Look, take risks. We know you might not succeed. We know you may lose some money, but we'll never be out there with that innovative cutting edge program to solve our people's problems unless you do have our support in taking this risk.' And I think that's really an important aspect of management.

I think another -- and I'll just end with this point on human resources and move to financial resources -- another thing that the winning programs are doing incredibly well is really linking the people who work for the program to the community, and having the community see what they're doing, and having the folks working for the program get that support and encouragement from the community. I'm thinking, for instance, of the Ya Ne Da Ah School, in Alaska, where you've got community members certainly very involved with the school, but also the people working in the school and volunteering in the school, and even the students at the school feel like, 'You know what, the community is behind us,' and that makes all of those working in the school feel like their job is important, and it's being done well. Also, the Kake Circle Peacemaking program is another example of this, where you've got a lot of community involvement, certainly. But because the people working with that program feel the strong support of the community, it energizes them and encourages them.

I want to move on, now, to talking about also managing financial resources wisely. Now, I think one of the biggest things again, if you look both just at the raw material that we're looking at when we're assessing Honoring Nations winners and when we're getting out into the field on site visits, and when we're hearing you talk at symposia and conferences, one of the things that we're seeing that makes really successful management of financial resources, is to not have sole dependence on a single program within the federal government. Almost none of the applications that we see, if you remember, those of you who filled out these applications, there's a little blank that says, 'How much of your money is coming from these various sources?'  Almost none of the programs that are really rising to the top as successful programs are putting 100 percent federal. And it's not just that they're not putting 100 percent federal, they don't have sole reliance on one federal program, and oftentimes they don't even have sole reliance of federal programs. Winning programs are seeking a variety of funding sources. And that's just smart, because it means that those programs aren't tied to the vagaries of federal funding, they're not tied to what Congress may decide to do next year, and it often means that they're being really creative and innovative on the finance side, which has payoffs for the programmatic side. I want to give a couple of examples. Government reform at Navajo, for instance, has raised some money from foundations to do some things that they otherwise wouldn't be able to do. I think some of this has happened at the Lummi tribe as well. We see a lot of partnership within organizations and Chuka Chukmasi from the Chickasaw Nation will talk about this some more. Partnerships are a great way to draw in additional financial resources that you might not be able to take advantage of.

One of the other innovative ways, and we're seeing this more and more outside of Indian Country, but I would argue that it's taken place first in Indian Country in a lot of senses, is realizing the sort of business side of some of these government programs too. Unashamedly, many of our programs have a pure business side. The Jicarilla Wildlife Program, the White Mountain Outdoor Wildlife and Recreation Program, are two very similar programs that say, 'You know what? We have this business side of our work that raises money and pays for and helps support our very programmatic service side of our work.' I'm also thinking of the Yakama Nation land program, which says, 'Hey, you know, our goal is to get all of land back, to get the Yakama Nation's traditional land back to our nation, but we know that we can't do that just through grants from our own tribal government or from the federal government or through philanthropic spending. We're going to raise money by developing some of the land that we buy back, so that we have more money to buy more land back.' So it's this very virtuous cycle of innovation on the finance side, that's keeping the service and programmatic side alive and doing well.

I'm just going to close with two challenges for the human and financial management. I think I've spent sort of the last ten minutes sort of extolling the virtues of saying, things that programs are doing well, there's some Native twist to the way these things are happening too, even though are some universal themes in this good financial and human management. One of the things that I think on the human side, all programs, but perhaps particularly successful winning programs, have to struggle with on the human management side, on the human resources management, is making sure that folks don't get too burned out. Making sure that those folks who are so highly successful, running great programs, aren't turned to and asked to do so much that they just get all of their energy and zeal sucked out of them. Some programs are doing this to some extent, but again, I think that it's a challenge, especially for successful programs, to make sure that that aspect of managing human resources well is really honored, that people aren't sort of asked to do too much so that, in the end, the program can suffer.

On the financial management side, I want to say that this is a sort of success that we already see and something that I think I want to challenge programs to do as well. It's clear that really successful financial management also depends on financial controls, things like annual audits and budget hearings and reports and things like that. Successful programs do these things really well. But really successful programs are taking advantage of these opportunities to say to themselves, 'Are we just reporting out to an outside entity, to the federal government, to our tribal government, to our philanthropic funder, or are we using these opportunities, that we're forced to do because we have to do them for our reporting purposes, to look at ourselves and to do self-examination, to use this audit process to say, 'Am I on mission?  Am I using my resources in the best way possible? Am I keeping to my service population in the best way that I can be?''  So that, again, is another challenge. On the human side I say, find ways for successful programs not to get their people burned out. And on the financial resource side, find ways to use forced controls upon you, to really figure out even stronger ways to make the programs move forward.

Those are just my thoughts, from the standpoint again...I will admit this, because [as] the director of research, I frequently am looking at things in sort of an abstracted way, and now, I'm hoping that we'll hear some more specific examples through stories of programs about the successful management of human and financial resources. And again, looking for some specific Native programs and specific Native nation ways that these have been occurring. To hear about that, I'd like to introduce several people to you. From the Lummi Nation, we have two representatives. We're very honored to have Chairman Darrell Hillaire here, who's going to be talking some about the Safe, Clean Waters Program, but also about some of the other exciting things that they're up to in the Lummi Nation, and giving you some of the ideas about how they're managing their human and financial resources through some of these interesting innovations. And with him is Sharon Kinley, who is from Northwest Indian College, but also works for the Lummi Nation, and she'll be giving a presentation following Chairman Hillaire. After their talk, we have representative Kay Perry from the Chuka Chukmasi Home Loan Program, and she'll be talking more about that program and also offering some of her insights and ideas as well."

From the Rebuilding Native Nations Course Series: "Strategic Clarity"

Author
Producer
Native Nations Institute
Year

NNI Executive Director Joan Timeche stresses the importance of Native nations having strategic clarity in the development and operation of effective bureaucracies.

Native Nations
Citation

Timeche, Joan. "Strategic Clarity." Native Nations Institute for Leadership, Management, and Policy. University of Arizona. Tucson, Arizona. 2013. Lecture.

"Some of the key considerations that you need to look into. One of them is...the first one is strategic clarity and this all goes back to you as an individual citizen of your nation, of your community, and wondering, 'I'm a citizen of this nation, but what's ahead [on] the road for our nation?' It's tribal governments assuming that responsibility to figure out 'What do I want, what kind of a society do I want for my grandchildren, for my great grandchildren?' And if you're young enough, for myself, 'Is this the community that I want to come live and work and play in? Or...as soon as I finish a degree I'm going to jump ship and I'm going to go off the reservation. What do I want...what kinds of things do I want to change within my community that I wish would be there, to what kinds of things [do] I want to...want to make sure I protect?' Like for Hopi, it's things like our culture, our religion, our language are these kinds of things that we want to still be in place. Last summer we were working with some youth from...Native youth from New Mexico, and what you heard from them most when we asked them this question is they wanted to have a safe community within...wherever it is, wherever they lived. They wanted to be able to...one example is, and it's done out of Hopi and I know it's done a lot in the Pueblo communities is, as you're driving across the rez, usually you'll wave to people. You may not know them personally or may not recognize that person who's zipping by you, but you wave to the person to recognize that you're a part of the community and they're a part of the community, too. You want to be able to have this home environment that we're all a part of this group, and this is something that we want. They wanted to feel safe within the community.

Some of the things that can happen if you don't have that strategic clarity is you're gonna...what you'll end up having are employees who don't know, who have a lack of direction, who don't know where their program should be headed, who don't know why, what their role, what their job is supposed to be doing or even why they come to work. I know a lot of people that did that at my tribe and I know people today too, not just at the tribal government but anywhere, people who just come to work, clock in, do the work, hang around, do some work, end of the day right at five o'clock, clock out and they're gone. To them it's just a job, it's just a paycheck. But what you want to do is be able to make sure that those people coming in clearly understand what it is that you're about, understanding what role they play, even down to the secretary. The other is if you don't have this strategic clarity about where you're headed as a nation, then you're going to continue to support that kind of behavior. One example of this is with the Cherokee Nation of Oklahoma. What they did is they said, 'We are going to make it mandatory for every single employee who comes to work for us, whether they're Cherokee or not, to go through a 40-hour course and it's equivalent to a college course,' and they learn all about Cherokee history from its beginning to its dealings with the federal government, all of their treaty making and so on, but they have to also pass this course 'cause what they're wanting to do is make sure that every individual knows the history, all the trials that the nation had to go through, understands why it made the decisions it did in the past to where it is that they're moving towards, because they want to have every employee on board with them as they move and work towards their future. They share with them not only the history, but also the present. What are our future goals and what are our expectations of you as a citizen of the nation as well as an employee of ours? So that if you're a non-tribal citizen and you're working for them and you go and meet with others on our behalf as our employee, we want you to be as well versed as any one of our citizens, because you're representing us out there in the community. And all of you will have to do that...all of us have to do that at one point or another. When we work for someone else, we have to be able to know enough about our employer and about its purpose, its goals, to be able to do our job effectively and we should want to know those kinds of things as well."