policy development

Determi-Nation podcast with Darrah Blackwater

Year

Determi-Nation is a series of conversations with Indigenous people doing incredible things to strengthen sovereignty and self-determination in their communities.

Resource Type
Citation

Blackwater, Darrah. Determi-Nation. Podcast series. Spotify. 2021. https://open.spotify.com/show/4u4xUXS3JLuhWroYoDd7xx

Transcript available on request. Please email us: nni@arizona.edu

Uniform Commercial Codes: Bringing Business to Indian Country. Tribal Secured Transactions Laws: A Working Forum

Year

During "Uniform Commercial Codes: Bringing Business to Indian Country", a conference on January 15, 2013, sponsored by The Federal Reserve Banks of Minneapolis, Kansas City, and San Francisco and the U.S. Department of the Interior’s Office of Indian Energy and Economic Development, Susan Woodrow of the Federal Reserve Bank Minneapolis/Helena Branch made this presentation. She presents a comprehensive overview of the Uniform Commercial Code (UCC) its 12 Articles and explains the common barriers to business that many Indigenous entrepreneurs face. Susan walks through how to understand individual tribe's current legal environment for secured transactions, including options for UCC filing systems under tribal law, the Model Tribal Secured Transactions Act, and how to develop and improve your tribe's secured transactions environment.

Citation

Woodrow, Susan. (2013). "Uniform Commercial Codes: Bringing Business to Indian Country. Tribal Secured Transactions Laws: A Working Forum" Presentation. Retrieved from https://www.bia.gov/sites/bia.gov/files/assets...

Indigenous Peoples' Data During COVID-19: From External to Internal

Year

Global disease trackers quantifying the size, spread, and distribution of COVID-19 illustrate the power of data during the pandemic. Data are required for decision-making, planning, mitigation, surveillance, and monitoring the equity of responses. There are dual concerns about the availability and suppression of COVID-19 data; due to historic and ongoing racism and exclusion, publicly available data can be both beneficial and harmful. Systemic policies related to genocide and racism, and historic and ongoing marginalization, have led to limitations in quality, quantity, access, and use of Indigenous Peoples' COVID-19 data. Governments, non-profits, researchers, and other institutions must collaborate with Indigenous Peoples on their own terms to improve access to and use of data for effective public health responses to COVID-19.

Native Nations
Resource Type
Citation

Carroll, S.R., Akee, R., Chung, P., Cormack, D., Kukutai, T., Lovett, R., Suina, M., Rowe, R.K. (2021). Indigenous Peoples' Data During COVID-19: From External to Internal. Frontiers in Sociology. Vol. 6.  doi: 10.3389/fsoc.2021.617895    

Working with the CARE principles: operationalising Indigenous data governance

Year

Shifting the focus of data governance from consultation to values-based relationships to promote equitable Indigenous participation in data processes.

Indigenous data sovereignty is becoming an increasingly relevant topic, as limited opportunities for benefit sharing have focused attention on the protection of Indigenous rights and interests, and participation in data governance. Globally, there are more than 370 million Indigenous people, representing more than 5,000 distinct cultures, across over 90 countries.6 The recent focus on Indigenous data sovereignty has emerged as part of an intricate weaving together of the Indigenous cultural and intellectual property rights (ICIP) discourse with Indigenous research ethics, and the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP).

 

Resource Type
Topics
Citation

Russo, Stephanie Carroll; Maui Hudson; Jarita Holbrook; Simeon Materechera,; Jane Anderson. Working with the CARE principles: operationalising Indigenous data governance November 9, 2020. Ada Lovelace Institute. Blog. Retreived from https://www.adalovelaceinstitute.org/blog/care-principles-operationalis…

Indigenous Data Sovereignty and Policy

Year

This book examines how Indigenous Peoples around the world are demanding greater data sovereignty, and challenging the ways in which governments have historically used Indigenous data to develop policies and programs. In the digital age, governments are increasingly dependent on data and data analytics to inform their policies and decision-making. However, Indigenous Peoples have often been the unwilling targets of policy interventions and have had little say over the collection, use and application of data about them, their lands and cultures. At the heart of Indigenous Peoples’ demands for change are the enduring aspirations of self-determination over their institutions, resources, knowledge and information systems. With contributors from Australia, Aotearoa New Zealand, North and South America and Europe, this book offers a rich account of the potential for Indigenous data sovereignty to support human flourishing and to protect against the ever-growing threats of data-related risks and harms.

Download individual chapters

 

Resource Type
Citation

Walter, M. (Ed.), Kukutai, T. (Ed.), Carroll, S. (Ed.), Rodriguez-Lonebear, D. (Ed.). (2021). Indigenous Data Sovereignty and Policy. London: Routledge, https://doi.org/10.4324/9780429273957

Indigenous Data Sovereignty: Activating Policy and Practice

Year

The Global Indigenous Data Alliance (GIDA), the US Indigenous Data Sovereignty Network (USIDSN), and ORCID invite you to join us for a webinar about Global Indigenous Data Alliance Policy Interaction. We have asked three panelists to speak about their experiences with Indigenous Data Sovereignty; how they have approached policies and practices around Indigenous data, their challenges and successes.

Panelists

Christopher Cheney, Senior Counsel for Law Enforcement and Information Sharing , U.S. Department of Justice, Office of Tribal Justice

Kathy Etz, Director of Native American Programs, Program Director Epidemiology Program Branch, National Institute on Drug Abuse

Michael Pahn, Head of Archives and Digitization, National Museum of the American Indian, Smithsonian Institution

The overall goal is to bring communities together around shared needs to access research data; to discuss ethics of contribution and consent regarding access to Indigenous data; to explore operationalizing the CARE Principles for Indigenous Data Governance alongside the FAIR data principles for Indigenous data; and to share mechanisms and tools, such as the Traditional Knowledge (TK) and Biocultural (BC) labels and notices, that enable and support interactions between communities, individuals and institutions.

Program Committee

Randall Akee, Associate Professor, Department of Public Policy and American Indian Studies, UCLA

Jane Anderson, Associate Professor, Anthropology and Museum Studies, NYU

Stephanie Russo Carroll, Assistant Professor, Public Health & Associate Director, Native Nations Institute, University of Arizona

Maui Hudson, Associate Professor, Faculty of Maori and Indigenous Studies, University of Waikato

Laure Haak, Founder and CEO, Mighty Red Barn

Shawna Sadler, ORCID Engagement Manager, Americas & Caribbean

Helena Cousijn, Director, Community Engagement, DataCite

Katharina Ruckstuhl, Associate Dean - Māori. Manutaki Tuarua – Māori, University of Otago

Resource Type
Citation

Akee, Randall; Anderson, Jane; Russo Carroll, Stephanie; Cousijn, Helena; Haak, Laurel; Hudson, Maui; et al. (2020): Indigenous Data Sovereignty: Activating Policy and Practice. ORCID. Presentation. https://doi.org/10.23640/07243.12844439.v1

Joseph Flies-Away: Knowing, Living and Defending the Rule of Law

Producer
Native Nations Institute
Year

Joseph Flies-Away (Hualapai), Associate Justice of the Hualapai Nation Court of Appeals, discusses the importance of Native nations building and living a sound, culturally sensible rule of law -- through constitutions, codes, common law and in other ways -- that everyone in those nations knows, understands, practices, respects and defends.

Native Nations
Resource Type
Citation

Flies-Away, Joseph. "Knowing, Living and Defending the Rule of Law." Tribal Constitutions seminar. Native Nations Institute for Leadership, Management and Policy, University of Arizona. Tucson, Arizona. April 3, 2014. Presentation.

"Good morning. Say these words with me, right after I say them: Framer. Framework. Founder. Follower. Funnel. Facilitator. Friend. Family."

[Audience]

"Now remember those words. Now I'm going to say something to you and I'm going to ask you to do something. I'm going to say ‘the people' and then in your own mind or in your own verbal expression yell out at the top of your lungs, or as silent as you want, your 'people.' So when I say ‘people,' you say your thing and then I'm going to say, ‘Gather, ground, and grow,' and I'm going to do something with my hands and I want you to watch that. So you all know what to do? You're the accelerated class? The people. Joan [Timeche]. You can't interrupt. I don't know if this is on or not. He put it on me, that man, so I don't know. I can't deal with the technical stuff. I've got to go on. Remember the instruction. I say, ‘the people,' you say yours out as loud as you want in your own language and then, ‘Gather, ground and grow,' and I do something with my hand. The people. [Audience] Oh, gosh, you people are...come on. [Hualapai language]. The people. [Audience] Gather, ground and grow. And I'm going to continue with that kind of thinking as we do this.

Okay, I'm going to talk to you from this paradigm and it's this, and I always speak to everything from this. And I developed this starting when I was a planner for the tribe and a council member for the tribe and then when I became a judge. This used to be a flat planning tool, but it became spherical when I became a judge after this minor said to me, ‘Joey,' because they always call me 'Joey' instead of 'judge.' I let the kids do that, but not the adults. ‘What do you think about when you decide to send me to jail?' or something like that and I really thought about it because I wanted to tell that juvenile what I thought about when I decided things because I had...that was the first time someone really asked me the question. So this has come...let me get it up here...and I now speak with it all the time because it's very relevant to what we do as community nation builders, how we all gather, ground and grow. And some of it's very academic so I can speak to a bunch of professors in this way and then I can speak to any population. I can speak to Chinese. I can speak to Russian. I was in Australia in November. I spoke to a bunch of judicial people there from the same point of view. I'm going to share this with you. Now that's this sphere.

As people gather, ground and grow -- throughout all human beings -- there's always conflict. There's always going to be, as you see on the bottom, conflict, but at the same time there's always going to be cooperation. And between conflict and cooperation we're going to go through life; all our life, we're going to have goods, we're going to have bads. We're also going to have issues of personal, or citizen against the group, tribe or community and we have to balance between myself and my people, myself and my family, myself and the tribe, myself and the nation. But we're somewhere along those lines in balance. We're going to also have to think about what one person thinks is right or wrong, as opposed to what the group thinks is right or wrong. Me, my family. Me, the tribal council. Me, my co-workers.

Now this last one, this sphere is made up of these axes and so there's that one, that one, that one, but the bulk of it is made up of this last one, which is on one end common law, constitutions and codes, that which is written and on the other end custom, common practice and culture, that what we do. And all cultures are in there somewhere. White people, you're like way over here on the writing for a long time, Anglos, English, they wrote. We didn't write all the things. We had picture glyphs and we had symbols and things, but we're more down here. We didn't have to write everything. We talked about it, we were oral, we told stories.

So as we get into the more modern context, they're asking us to be more in this somewhere up here rather than down here. But there's nowhere in the sphere that's wrong or bad. It's where the group of people have decided to be because you're going to take your custom and culture as far forward with you as the best you can. But like at Hualapai, chiefs used to have more than one wife. Can I do that now? Unfortunately, no, I guess not. So you don't bring everything forward with you. You bring the best of your people, the best of your culture, the best of what you know as human beings from out this generational growing as people. But somewhere along the line you're going to be between here and balance here all over.

The person in the middle or the institution in the middle is what I call the warrior of law. Every human being should be a warrior of the law. They shouldn't be just a judge or shouldn't be just a leader, shouldn't just be someone who was put in that position. Everyone of us, our children, all should be a warrior of law, meaning that we're going to try to balance all of these things throughout our lifetime. With myself as a human being, because this works as individuals, but myself with the groups that I'm a part of because there's always going to be the me, but always a group. There's always going to be all of these other things.

So, as far as dispute resolution, the four words that I look at that by constitution or by custom and peacemaking, they're basically doing some of these things. They're confronting whatever issue might be at hand or whatever problem or whatever hurt or whatever pain that's there. They start communicating about it, meaning they're going to discuss or they're going to go through procedure. What procedure are you going to use to get through it? So I call that communication.

They're going to need to make compromises, because no one can have everything they want, although we want to have everything we want, we just cannot. When we go to court, somebody's going to lose in there. I made a lot of decisions. I was telling some of these people this morning, half my tribe hates me because I put them all in jail at least once and I've took children away from people, I divorce people and I gave alimony to one side or I gave the tool chest to someone and they got pissed about it, whatever it's going to be. As a judge, you're hated or disliked by half the people. You can't win. It's sad for me, but I try to do my job. But people have to make compromises, but you confront, you communicate, you compromise in order to reach concord, which is peace.

So every warrior of the law, everyone of us should be wanting to get to peace inside of us as an individual, but with the groups and people, families and all of the others that we are a part of. That should be our goal in life as humans. Now institutionally, you have governments writing things down in constitutions saying how this communication might work procedurally: trial level, appeals, how it's to be filed. I have a case right now where the justices, the three of us on the panel, are bickering over whether to give a person a pre-trial conference on an issue, these little things that we have to deal with, but it's all a part of how we're going to communicate about it on the appellate level. But we have a code, we have new rules that we made not too long ago in the court of appeals. It's supported by our constitution and we try to do the best we can. But there are a lot of issues that I'd rather would not have all this procedure, all this stuff in the court system.

When I was judging, and I judged in many places, and I've been around many places to help with, as professor said, wellness courts. I even came to do TA [technical assistance] for this tribe actually. Pascua Yaqui used to have one of the only family wellness courts at one point and it was a good one. I don't know where it is now, it's not there, but they had a good family wellness court. I think they have adult, but that kind of process is something that you look at a little bit differently and we're making rules...they make rules about it and everything, but I've been all over the place and I've learned a lot everywhere I got from the people that I deal with. They're all over the board. Some like to be more like haikus or White people when they want to be the system; they want to look just like the state court. Others don't want that.

When I sit as a judge, I wear a ribbon shirt that my mom made and I don't like to wear that black dress. I might as well put on that white wig if I wear that black dress, but I'm not going to do that. I don't want my hair white yet. It's getting there, but I'm not going to go there yet. So I wear a ribbon shirt because it's something that is of us, not of Anglo. But there are a lot of tribes who want to be like that. Well, okay, who am I to say, ‘Well, that's not good.' But all of you as nations or people...leaders of your people, warriors of law, all of your people have to come to some conclusion about how that's going to look, up here. History, clarity, vision are the past, the present and the possible, the vision. You have to have a sense of what that's going to be.

What is your court system, your dispute resolution system going to be? And there's quite a bit out there as you just heard. There's other places that have started peacemaking. There's other places who are just developing court systems. A lot of people have...I read grants for the federal government, we award money to people who are just developing court systems and they want to do more like wellness court, they want to deal with the issues of that because wellness court is about addictions of all the people and yesterday I said, ‘Well, we can't build all these nations with half our population being sick, we just can't do it. Then we rely on all the outsiders and it's not our nation, it's theirs. We have to get our people well.' So wellness courts are important. We have to keep working on them and a lot of tribes, they ask for money to do that and that's one of the things I help them do. So we have dispute resolution, we have writings, we have customs here, we have the individual issues where people file against each other or the community or the tribe files against the person or however it goes.

Now, this part here, I'm going to talk about some of the...see the people, policy, place, and pecuniary possibilities. That's another way of saying the people gather, ground and grow. Policy meaning how do these people as a political unit, polity, get together, organizational structure. Remember the people were like this, we're related by clan, by family, by band, whatever. But when we get to government, it's like this, hierarchical. How is the structure of our government going to be? So the people gather in whatever form or fashion, ground, and then the place and land issues like we have to have a building for our court system, we have to have a place to meet, we have to have a courtroom, we have to have all these things. And when I was a judge, I got electrocuted in my court and some of my council members here don't even know this, but I was electrocuted in our court because it was a condemned building, but that's where I had to hold courts for two years. But we have to have a place to do it.

The pecuniary possibilities is we have to have the money and the funds. We have to be able to have the resources, the tools to do good court, to make good decisions. If you have an appellate court system and you're only paying your judges $100 a day when they're making five times that an hour as lawyers somewhere, you won't get all the people you need. I've been in different places where they pay from $100 a day to $500 a day and I've done all the different places, but it's a matter of pecuniary possibility meaning financial. So going back to this, it's another way...do you have the people to do your court systems, do you have the human resources, your own people? It's best to have your own people as judges I would think.

But now through the TLOA, Tribal Law and Order Act, how many of you are actually looking at doing TLOA changes with your 3C or sentencing? Nobody in here? Because it's going to ask you -- and then the VAWA [Violence Against Women Act], the VAWA group -- it's going to cause you to have to have certain requirements made of your judges, of your public defenders, of your prosecutors, but we don't have a lot of us, don't have the human capital. There's only been three people at Hualapai that have gone to law school and two of them, they're younger than me, have already gone on and I don't know what the first one's doing, but the other one, he works in California and he's going to be a sports agent and I'm the one that works for tribal people, but some of us don't...some tribes don't have anybody who's gone to law school. But I'm not saying you have to go to law school to be a judge, although these acts tend to make you think you have to do that. But you have to have the human resources and we don't always have that.

A lot of people have wise people, older people. Well, not all old people are wise, but there are some...these peacemaking courts, which they put to use, those are the ones they're putting in there because they have some sense of wisdom and people respect them. Unfortunately...my mom says, ‘I didn't say anything and I'm an elder.' But I look at her, to me she's my mom and the elders are way older than her. So some people, we don't see the elders in the same light. But most tribes have good, strong, wise people who can be peacemakers, but are those...

Like what kind of cases are you going to bring to those systems? We have the law. We have a criminal code, tells you everything you can't do that's a crime, all the offenses, battery, assault, sexual defenses, everything. We have civil codes that tell you what you can't do. But we also have custom things that we shouldn't be doing, but these ones go to the court system that we have that is under the constitution and the code, but what about when people are just mad at each other? That is where I wish we would have more of the peacemakers where we could bring people in...we have a gym; we could fill the whole room with whatever. Bring these two people in and say, ‘What happened?' and if we have to give them boxing gloves. Well, let's make it a safe little place and let them have at it because we fight with pipes and all kinds of things, bats, when they get thrown in jail, why can't we let them do it in front of us? Just have them...we could do peacemaking at home if we just had the ability to figure it out.

And we can do it in our own way because at Hualapai, in our ethnographies and what I've read and then what I asked about from my great grandma was, they used to say...people would come in and if they needed to bring in another chief from another band...because Hualapai really, 13-14 bands of Pai people, [Hualapai language] is people of the tall pine. It's my great-grandfather's people. There's other bands. They're all different people. A long time ago they would bring in a head man or a chief from something else and sit down, hear what's going on and let that person decide, things like that. But they would all talk [Hualapai language] or how they'd say that. They'd all talk about it and some decision would be made and that would be it. [Hualapai language], it would be over with. That's it. We can still do that at home, but do we have the ability, do we have the people, the human resources to do that and do you?

Those are the things you need to think about and we have a lot of resources, but sometimes we don't know, we don't...and again it goes back to our own ability to see it in those people we don't like. And I know, you guys are all going to say, ‘Oh, I'm not like that.' All of you probably don't like someone at home and you...it just tears at you when you see them excel maybe or whatever. You know how you see them going down the road and you go...I know. We all do that. You're going to all these cars waving and waving, there's one, don't wave at all. All of us, you know. We have to come and accept that that's the confrontation, the acknowledgment of that. We have to know that that's what we do. I know I did it or I do it. I'm afraid of people at home. They're mean to me and I was telling our councilmen, I have no thick skin. I'm a baby. One little word, look, I'm just in tears practically. But we do that to each other. We have to somehow get past that.

But a lot of that comes from the historical trauma or the way that we were raised. Our parents and the grandparents were in boarding schools and they weren't given all the love and all the parenting, and so we're kind of just mixed up through a lot of hurt and pain that we're not over. We carry it. And I always make the mistake of saying like Bob Marley, but I'm not talking about Bob Marley. What Marley am I talking about? No. Jacob Marley. Christmas Carol. You know how he's coming, ‘Eh, harr.' We carry our pain and our misery and our hatred and anger for whatever our great grandpa said about so and so. We do that. We need to let that go. We don't have to forget everything. We've got to let those chains go because we're holding onto such pain and just horrible feelings about things that has just been handed down.

My grandma used to tell me about how the...she heard and all of Hualapais know about this -- we're celebrating this in the next month or this month -- when they made us march all the way to a place called La Paz, which interestingly means ‘the peace' in Spanish, but they took all the Hualapais over there and a lot of people died on the way and they took off and escaped and came back home. People died on the way back. But I come from and these guys come from the people who survived that. But when the old people told you that story, they would remember and they would cry and they would just...and we haven't let all that go and we all have our stories, we all have that memory that we carry. And we may not acknowledge it or even know or can see it, but we do, we just hold on because our grandmas were special to us, our grandpas and we listened to them and they unfortunately sometimes gave us this feeling.

My grandma said, ‘Don't trust white people.' I didn't trust a white person until I went to college and five years ago I went to a reunion and I told them this. I never said it to them before. I said, ‘My grandma said not to trust any of you people, but you're all right.' And they laughed like that. But I had to tell them that because I was like, ‘Oh, god.' Three white people I had to live with in a three-room thing and, ‘what do I do with this?' because I hadn't lived with white people. The white people in here probably think that's backward, but it's just...I'm telling you as it is. So we have this in our people and I'm going to go these ones.

ELDR, E is for earth, L is for lightening, D is for dream and R is for rain. Dream's the most important, that just means law and I'm going to get to that, but E is the physical. We have a lot of issues: alcoholism, diabetes, hypertension, all of our physical problems that we have. L: lightening. Our thoughts. We hold off on our... We have terrible thinking. We remember, we hold onto these thinkings. The R: the rain. The emotions. We have a lot of the emotions still. But D, the most important one is the dream, which is law, whether it be what we've done as custom or what we've written down and all of that is good, but we have to have our law.

Law is what connects us and binds us together, whether it's in the stories and tales and cultures and customs and common practices that we know, that the Pueblos know more, Hopi knows more, Diné know more of these things because it's in ceremony. But we also have the ability to write things down for ourselves, for people to know in our own place, but also for outsiders to know who we are, where we come from, where we want to go as human beings so that is this side, but everywhere here is good.

There's so much more with this. I didn't even look at this. I had all these little notes, but I didn't even tell you these things because I guess that was all right, I went through stuff, but there's too much to say all the time and too little time with this. And there's too little time for all of you in a way because you're going to be 10 years from now, boom, what happened? So we've got to wake up, [Hualapai language], and do what you've got to do and go home as survivors and know that you descend from strong and powerful people and that you can do this stuff with whatever knowledge you learn from each other and other people and just do the best you can, like I said yesterday, because we have to get past that. We are going to be the people who show the entire earth how to be good human beings. Hopi prophecy, other prophecies -- that's going to be the Indigenous people. Which one of us are going to do the best job of that? So I challenge all of you to go and think about that.

Lastly, warrior of law, all of us as human beings, as leaders, leadership, law, land and les affaire we'll leave that for now. But all of us should say, ‘I stand in reason, I walk with will, I stumble over morality, but I will catch myself and go on with my journey with law. So the best of luck to all of you. [Hualapai language], thank you."

Jamie Fullmer, Rebecca Miles and Darrin Old Coyote: Our Leadership Experiences, Challenges, and Advice (Q&A)

Producer
Archibald Bush Foundation and the Native Nations Institute
Year

Jamie Fullmer (former Chairman of the Yavapai-Apache Nation), Rebecca Miles (Executive Director and former Chairwoman of the Nez Perce Tribe) and Darrin Old Coyote (Chairman of the Crow Tribe) field questions from seminar participants about how they have negotiated the fundamental challenges of being leaders of Native nations.

This video resource is featured on the Indigenous Governance Database with the permission of the Bush Foundation.

Resource Type
Citation

Fullmer, Jamie, Rebecca Miles and Darrin Old Coyote. "Our Leadership Experiences, Challenges, and Advice (Q&A)." Nation-Building Strategies: A Seminar for Newly Elected Tribal Leaders. Bush Foundation and the Native Nations Institute for Leadership, Management, and Policy, University of Arizona. Mystic Lake, Minnesota. January 31, 2013. Q&A session. 

June Noronha:

"So we're going to open it up now to any questions and answers of anybody so have a question, if you have for a certain person or the panel please."

Audience member:

"Good morning everyone. I've been on a past council. I'm also retired from the U.S. government, U.S. attorney's office. And I've been called 'apple,' you name it: apple, all these names because I was the only Native American in the U.S. Attorney's office. It was kind of different. But one of the greatest challenges that the Oglala Sioux Tribe will be facing is [Public Law 93-] 638, our hospital, our IHS [Indian Health Service] medical because we all have...people are dying in our emergency rooms. We have a clinic that defer the 10th or 12th one, they cut you off, you come back another time, shortage of doctors. Okay, enough on that soapbox. So we're getting all kinds of phone calls. We're initiating it. We're getting all kinds of phone calls mainly from the workers, the BIA [Bureau of Indian Affairs] or the IHS workers because they have to move out of their houses if this comes through. They have to move out of their housing. They're afraid of losing their jobs. One of them told me, he said, ‘Do we want to pursue this?' And as being probably one of the elders on council, this has been going on for years. Let's try it. Maybe we could get Sanford, Alvera, there's other programs out there that could come in and service our people, service our people. So that's one of the challenges you probably hear about the Oglala Sioux Tribe and I just like listening to you. There's not very many dull knives there. So when you're saying you have relatives on you...I'm from Oglala district where I'm by myself so I don't have that relative because they tell me, ‘Well, you go back to Allen, that's where you're from,' clear across on the other reservation. So I'm really lucky, I don't have that relative thing or I don't have any directors. There's not very many of us and so it's a challenge for me even getting the votes because I don't have big enough relatives to get in. I'm just lucky I got in two terms with no relatives behind me. So that's one. It's a challenge out there. We have nine districts and I don't know how the other districts, I only know mine and the council. [Native word]. Thank you."

Rebecca Miles:

"Real quickly, the Nez Perce Tribe 638'd our Indian Health Clinic less than a decade ago. And I think the best thing that you could do, if you haven't done it already, is either if you have the budget to hire a firm to do some feasibility and strategic planning and do that in conjunction not just with your council but your people and your staff. Because I don't know if we did that but we have had since '04, '03-'04, 15 different directors for our health clinic and I believe that is because of a failure to plan. It's a great thing. You can...your sovereignty, you can do it and you can make your own decisions. Well, all we did...and we got a brand new building as well. It's a beautiful facility. It can even serve as like a small hospital in some ways. But all we did was build that brand new building and move our old IHS mentality and its systems into this beautiful building. We didn't change how we...I just got a denial letter before I came out here of Priority 1 and it cited the CFR. I'm just like, ‘That's not exerting your sovereignty. That's not telling me that the Nez Perce Tribe is adopting its own ways to take care of its people.' And so it's been a very frustrating thing to be...and I don't know what it is, because our tribe is a natural resource tribe but whenever you brought up health issues they were fought vigorously at the table to be defeated, any attempt to go in a certain direction and we kind of think we know what the problem is and we have a good staff member now and all of us other executives at the tribe are working hard to keep her there because all of them are ran out either by the tribal council or by the health board. And so by doing it together and recognizing...doing your SWAT analysis recognizing your strengths, weaknesses, everything, your threats, prior to making that decision is the best thing you can do or I promise you you'll end up like us where we're still swimming in the deep end and we've probably drowned a few times. It's just been very bad. The cost of that is we've had people die. We've lost people. We've not had the proper health care and that's a very serious thing. You can want to save fish and save your language and all that but if you don't have people there to live that life you're protecting, then that...that's your number one resource. And so I...that's a very good question and I would just...I would take that back and follow those steps because there's nothing wrong with going to try to fact find and your feasibility will tell you you're a good candidate to do it or you're not. How much money is the federal government going to give you to do it? Is there going to be administrative costs? And so I think it's a very good position to be in. I personally think the good outweighs the bad if you can make sure your policies, your foundation is set before you do it."

June Noronha:

"Thank you. Any other comments or questions?"

Herminia Frias:

"What we've been hearing from the tribal leaders was a lot of...sometimes the information that we give them can be a little overwhelming and even depressing. So what kept you inspired? When you were a tribal leader, what kept you inspired, what kept you motivated, what kept you driven every single day to serve your nation?"

Jamie Fullmer:

"The great meals that we would have at every meeting! I'd like to think...I was able to serve as President of Inter-Tribal Council of Arizona when Chairwoman Frias was chair of her own tribe. But the thing that kept me going -- and I think this is so important -- honestly was the idea that you could be a part of something bigger than yourself, at least for me. I used to always tell people, ‘if this was just me, I wouldn't push it. It wouldn't even matter to me. Some of the things that would matter to our tribe didn't necessarily push any of my hot buttons, but because it was bigger than me I felt like that I was playing a part in something more important than just my own life. I think that's what kept me going when I was in leadership."

Rebecca Miles:

"Probably most women's answer is, hands down, their children. Their children keep you going and keep you grounded. It didn't matter...my kids were very young when I...and I was just freshly divorced when I ran for council and so that was very hard. It was...I remember getting my first box of checks with my own name on it. But my kids, absolutely, from a negative day to going home and seeing their faces and knowing that...it's a very direct effect. Your own children are part of the tribe so that becomes very personal. So a bad decision affects you at home, too. A bad decision affects your own children, will affect their future; frivolous spending of the tribe, ‘well, what will they have?' that kind of thing. And so I think that's what kept me going."

Darrin Old Coyote:

"What keeps me going is basically the...there's so much poverty, so much depression that whatever...the change that you can bring to the people, put a smile on their face and keeping...making them happy because they like to celebrate but making them celebrate for good things. That's one of the things that keeps me going. We do a lot of praise singing like celebrations, different ceremonies where we say thank you and a lot of those is what keeps me going, enjoying life with the people. When there's something good that happens, the laughter, the celebrations, the singing and the dancing and the praise singing, that's what inspires me to keep going because there was a time where there was constant...it seemed like there was one death after another and that...coming out of that and then celebrating kind of inspired me to do things better and bringing them out of poverty. And then we just signed a big deal with a company to develop our natural resources and that was a big thing for our people. So it's looking at the people and seeing the smile on their faces, that's what inspires me to continue."

Jackie Sears:

"Yeah, my name is Jackie Sears and I'm newly elected to council from Pine Ridge, the Oglala Sioux Tribe. The question I have is as being chairs, what do you see about the tribal council...because currently we have 19 council members and we have some new ones on there, we have some old ones and we have some returning. And what we see is a lot of our older council getting hold of the younger or the ones getting back in, they go on the shirttail of someone else and they're not following the laws they make. What's your advice to the new council and have you ever experienced any of that?"

Jamie Fullmer:

"No, we never had any of that at home. We had...we dealt with it through policy. We developed a code of ethics and because we did have...I was just kidding by the way. Because we did have a lot of that where the council is self-policing, the courts have nothing to say or do with the council. So it was one thing to point fingers at one another, it's another thing when you write your name to something and you swear by it and say that you're going...that this really happened. We used to always say, ‘People don't talk about it, write it down on a piece of paper and let the whole council hear what you have to say. Put your name to it. Put your name down there.' And so we actually developed a list of I think 15 or 20 items that were punishable within the council and then it's voted on. And there's levels of intensity from suspension to removal through that code of ethics at home."

June Noronha:

"Can you share the code of ethics?"

Jamie Fullmer:

"I'd have to look and see if I have a copy of it but yeah, I think as it worked I think it has helped our council to be more focused on dealing with the bigger issues. You're always going to have kind of the follow the leader kind of thing when you have leaders. But I do believe that it's helped our council to look more at the bigger picture than micromanaging an individual or program or something. They're looking at, ‘We need to set laws in place.' And I remember one of the council members said, ‘Well, we don't need to follow the laws, we make the laws.' And it resonated with me. I'm like, ‘No, we make the laws cause we need to follow it, too.'"

Rebecca Miles:

"Some tribal leaders still think that even [with that] in place, we're above the law. But it puts accountability in place. We have a similar thing, administrative procedures, which I could email to you and it's just that kind of cross...everybody including the chair. It even cites out the positions, the officers, chair, vice chair, what their roles are and if they fail to do their job, that kind of thing. So it brings some kind of accountability amongst everybody. We unfortunately just went through that process where a member had to be removed and this is what happens is when that is in place and your people will probably appreciate it. Otherwise, they're going to keep asking for an ethics board and you don't want that. You should be able to police yourselves and you should want to do that and keep the integrity high and your ethical behavior. But if you don't act, I promise you your people are watching. They know...if you adopt something and a lot of times people will say, ‘I'm going to protect my buddy and he didn't do wrong. He may have got a DUI and did whatever but he's...I'm going to stick with him.' Your people are watching that and they think...if they think you're unaccountable, it's affecting, and fortunately that's kind of what was going on with our council now is the people were very angry because it had gone on for about nine or 10 months and nothing was done. And so they finally took action but it's almost like it was too late, after so much build up. And you don't want that because that whole event then caused dysfunction from the very top down to your people when you have bigger things to worry about. I can send you a copy of ours just to build from."

Darrin Old Coyote:

"Creating policy would be one of the...an ethics committee or a lot of times right now the executive branch, we have a lot of policies that we've created for different departments and then also for...as far as the executive branch, ours is spelled out in our constitution. So that's what we follow and we changed our constitution in 2001. So if it's not working I'd say it's time to change your constitution."

Audience member:

"I just wanted to say miigwetch. I'm a newly elected tribal leader. I'm one of five on the...I'm the only woman to serve on the council right now. I just want to say miigwetch 'cause it helps me better my perspective and I just really appreciate that. Thank you."

Audience member:

"Darrin, are you related to Barney Old Coyote?"

Darrin Old Coyote:

"Yeah, he passed away in August."

Audience member:

"He lived in our community with his family."

Darrin Old Coyote:

"Yeah, he's my grandfather. Yeah."

Audience member:

"Oh, very honorable and respectable person. I have a question for Jamie. In your code of ethics -- or maybe this applies to all -- I know that we have a code of ethics. I've ready been subjected to it and survived and survived one recall also and facing another one. In your code of ethics is it, you mentioned administrative and Jamie, is your code of ethics administered by a separate office with a separate code with different people from the council?"

Jamie Fullmer:

"No, actually ours is actually administered through the council and our attorney general. So the council will put up it's...there's a list of specifics. For example, as was mentioned, if you're arrested for a DUI, that's a suspension under the code of ethics. So what would have to happen though is there would have to be facts, there would have to be an arrest, conviction that stated you were convicted and then a council member would bring that to the attention of the other council members. The council would hear that, the attorney general would give any legal advice on behalf of the tribal government and then there would be a decision made with that council person present. So it's really truly self-policing. The council member may be asked to leave for executive...if there's some debate that has to go on so that they're not in the middle of an argument but then the actual discussion about why the removal is happening will tie specifically to the points in the code and the actual level of...there's degrees of...as I said, there's either administrative leave, leave without pay because our council are paid, leave without pay, suspension for a period or actually removal from office. Ours isn't handled through a separate administrative process. It's in the council, but we have an attorney general that presides over or is part of all of our council meetings."

Audience member:

"I'd be interested in looking at your code of ethics. Thank you."

Jamie Fullmer:

"Yeah, I have that written down to get a copy of."

Alvin Bettelyoun:

Hello. My name's Alvin Bettelyoun. I'm a Rosebud Sioux tribal council representative from Swift Bear Community. Everything hits home here. Everything you guys are saying, I see it and I live it on a daily basis. How do you know when you're making the right decision about something? Right now I've got that funny feeling in my stomach, where it's after like a major vote like concerning the Black Hills or nursing home or even my community. How do you know when you do the right thing? You're going to get friction both ways and at the end of the day when I'm home sitting there I start... as a cop, I used to like...as soon as I'm done with my shift I'd go in there, I wash my face, I say, ‘I'll leave everything here.' But sometimes I can't. I take it home and I hear myself swearing in my mind. Somehow it comes out and the kids I know pick up on it. I've got four kids. I think...I got into a situation when I got in as Swift Bear councilman that two councilmen prior to me getting in really messed things up in our community. There's fighting, money stealing, different chairmen. Our nursing home is right in our community, that's been neglected by the council for years. I didn't know that until I actually went in. I don't want to get specific on anything but I'm just telling you what I...that's just a fraction of what I'm getting into. Last night I got a call from appellate judge, our tribal president. I can see the things that are coming. I'm down here, I can see us skipping all these down to here to bring me back up to here. These I deal with on a daily basis, not just the issues that are with council where you get chewed out by some of the councilmen that have been in there for three, four terms say, ‘You're a little kid,' more or less. ‘Behave, listen to me.' Like you said, the loudest voice has the smallest group and right now with our new council I see a change. It's the first time in years and I've been down there and I talked in front of council a lot. I've been a police officer for years, worked for the court for 14 years. I see a change there now and it's the first time I really felt good about something. So that's what's giving me my strength are the members here that actually came up with me. Some don't care, I can see. I want to make a change but how can you really do that, how can one person, one councilman? I know you guys all went through the same...how can you make that change. What do you do? I feel like there's a small majority right here, the silent ones. I get up, I talk, I put my foot in my mouth a lot of times. I did it maybe earlier when I introduced myself yesterday. I sit back and say, ‘Correct yourself.' What do you do? How do you handle all these issues? Sometimes I think, ‘Why am I in here?' Then again, I see the [Lakota language] and the [Lakota language]. They supported me to get in. They wanted me and they felt I could do it, make the change because...maybe 'cause I wore a badge every day and went around, talked to everyone in every community and I seen what goes on in every community from the first of the month to the end of the month. The drunkenness, three out of the four houses people are drinking, kids are out there with no pampers, they're running wild. Even in my community, the deputy caught 30 kids over the hill partying out there. It was like 2:00, 3:00 in the morning and in my mind I said, ‘I've got to change that, I've got to change this, I've got to do this for the elderly.' I check on the elderly's propane. Even though they've got sons to do that, I go do that. It just...there is so much, it's so overwhelming, but honestly I've got no one to talk to. I think I do, I don't have no friends, probably because I was a cop and someday I might have to arrest you or serve papers on you, the same with the court. How can I make a change? What can I do? Can you help? Give me some...I know, I'm getting ideas, but how do you do it?"

Rebecca Miles:

"It's just really fascinating to listen to you because you're just so passionate and you want to do...everybody wants to do the right thing. And a lot of times we think the last council did so terrible or councils before and measure all the decisions that were made. Is your tribe still alive and well? Yes. A lot of times those decisions aren't really big decisions that's going to affect your sovereignty but they may have hurt a lot of people and so that's what we're feeling a lot. I'm looking at Jaime Pinkham back there because unfortunately he was never our tribal chairman. And I had the honor of serving as the tribe's general council chair at a very young age and I got to see leaders. Jamie was one of those people that I looked up to as one of our great leaders. Had our ability to elect tribal chairmen differently, he probably would still be at home being our chair right now. But when you say change, you're not going to see it but somebody else will definitely feel it, if your heart's in the right place. And I say...bring up Jaime because had policies and procedures like our human resource manual...Jaime, our investment policy, that was all done when Jaime was serving as our treasurer at the tribe. I think, 'Where would we be?' The council would still be hiring and firing and that's the one thing is you...like for example, the water settlement I mentioned. I'm still to many people enemy number one that sold out, even though nine of us had to vote, not one individual has power. But I know that that was a good decision. I know in my heart I did all the work I needed to do, but you're not going to...you're not going to see it necessarily, the change, but somebody else will feel what you have done. And that's how I feel about the tribe and what just leaders like Jaime made, the decisions they made and what they were thinking about. And he's the perfect fit for this...doing this kind of work for all of us because you are building a nation. We're definitely in a better place based on decisions then. And so your heart is in the right place by far. I can hear it in you, I can sense and people who elected you know that. Decisions you're going to make are going to be scrutinized, they're going to say you had an agenda why you did this or you did it for a certain reason but somebody down the road is going to come back and say, ‘I remember you. I remembered what you did. Thank you for that.' It's not going to happen soon. It's a thankless job but it will happen. Change happens over time, it doesn't happen overnight and a lot of times we just want it to and sometimes we...I'm guilty of that. The other thing of recognizing a good self-awareness is you're not going to make perfect decisions, you're going to screw up and you're not going to have all the information, you're going to jump to a conclusion and that's when you realize just addressing that loud minority and not the silent majority can backfire on you. That was a bad decision, why did you do that? I just wanted to share that with you."

Alvin Bettelyoun:

"Thank you. There's a lot of times, especially when I first started, I went up to the nursing home, I talked to the workers and they said that no councilman has been in here. The same with my community, no councilman has ever did a report and told us about what's going on down there. I've been making a point to do that and keep it up throughout my term however long I'm in there. But another thing, I might have put my foot in my mouth again, was when I got up and I told the council, ‘Shame on you for doing it and letting this get this far.' I don't want them to say that about me, the next new council people. I'm going to do my best to straighten out what I can see and that's all I can say."

Darrin Old Coyote:

"Just to comment on that. A lot of times you don't know when you're making change and what feels right in here for you and then later on in life when we're no longer here if people came to your kids and said, ‘Your dad did a good job,' that's when...you're never going to know today. But when one person in particular, our late chairman, when he passed away, people not only in our community and our tribe but other tribes and other communities even non-Indians, they talk about what a difference he made as a leader. They even thank his kids for doing that and he doesn't know, even today, that he made a difference and you're never going to know but in here, if it feels right in here, keep doing it because if it feels right in here you're making that change."

Audience member:

"I just kind of wanted to comment on a lot of things. When it comes to our constitutions and our governmental structure, I know at Rosebud we just...it's been five years I guess we had a referendum and we amended our constitution and we're still struggling with those amendments. But I guess I keep saying over and over to the people, our community and our council, is that that constitution and the ordinances, the rules, the regulations, the policies and procedures are all nameless and faceless. It doesn't...they don't have anybody's names in there, they don't have anybody's relatives in there and when you take the oath of office to uphold that constitution, that's what you're promising. You're not promising that you're going to give your relative a directorship. Now that's politics. But once the election's over, politics should be over and we get down to the business of governing, and that means everybody. That legal structure, that framework is supposed to work in the best interest of the Rosebud Sioux Tribe, which is the people. And if you start politicking and you start firing people to uphold a campaign promise, you should be in front of the ethics committee. And that's how I look at it and that's how I look at my role. I've asked one of my colleagues, I guess it gets down to two, it always comes back to people. It always comes back to people. And so what are you about personally? What's your personal philosophy? Do you have one? Mine is one word, is consistent, consistency. I try to be that way. Now nobody's perfect. I haven't been perfect. I've made a lot of mistakes but I try to be consistent. Periodically, I have to kind of step back and take a look and say, ‘Where have I been, where am I going, do those two...are they coming together?' I've asked one of my colleagues, ‘If you ever see me straying me from that, you let me know right away,' because sometimes we get so involved that we kind of lose sight. There's a difference here, there's politics, there's politicians and there's leaders. Again, that's something you need to ask yourself. Do you want to be a politician or do you want to be a leader? There's a difference. Politicians continue to create chaos. They circumvent the rules, they allows the rules to be circumvented for votes. At Rosebud, we have probably about 800 tribal employees. They see themselves as a huge voting block and they let you know. They come from big families, they let you know. We've got situations going on right now today but that doesn't influence me because my campaign was to try to change and strengthen tribal government through education. That's what I said and that's what I'm going to try to do. I didn't promise anybody anything. I give my report to my community and we've got a waÅ¡í­Äu lady that works for one of the local newspapers so my report gets into the paper. And I talk about some of these deficiencies, so right now I'm a troublemaker because I say these things about the weaknesses and the failures of tribal government and I'm part of those failures and everything 'cause I'm in it. Again, that's the politics. But you have to understand, I think if you've been a leader you haven't been in this situation. For me being a councilman now and being subjected to a lot of...it's not new because I've been in leadership roles. I haven't been in politics so much but I've been in leadership roles and I've had these attacks so it's not new. And so it shouldn't be surprising to me and it's not because I've been there. Even all through growing up there's been...I've always been an exceptional athlete and that's created a lot of jealousy and so forth sometimes. That talent has subjected me to these things so I've had to deal with it. When you're young, right away you want to retaliate. Fortunately...and my mom was the feisty one and that's probably where I got it. Fortunately my dad, he said, ‘These are challenges. These are things that you're being tested. You can either become this or you can become that. It's up to you. You're going to have to make this decision.' And so that competitiveness -- and I love competition -- that competitiveness drives me, but I try to do it in a respectful way and in a humble way but at the same time I'm out there to try to represent, take my talent and represent all my people, too. That's what I've tried to do. I go looking for the waÅ¡í­Äu because that's where the competition was and is. I go looking for them, I try to find them because I want them to know that we are not who they think we are. So that's kind of a little bit, but I think we have to do a little introspection and find out who we are and I think that's really important."

June Noronha:

"I know there were a number of people who had their hands up. I want to make sure that everybody gets a chance to speak who wants to because some people have spoken already. Is there anybody else?"

Audience member:

"I'll try to limit it as much as I can but I had a question for the former chair and past chair. I believe there's a former chair back here also, right, Minnie? Before we started this conference I spoke about being on a council, it was my second term. The first term was quite different than my second term. My first term I made five trips to D.C. on issues involving our tribe. My second term I've been out to D.C. zero. I don't know anybody out in Washington, D.C. I don't what the heck's going on out there. I want to thank Brian over here for updating because we don't get that information. So you see two vastly different administrations and it's important as elected officials or politicians or leaders that you get involved and getting involved you'll be able to better understand and make those appropriate decisions that are going to affect the people that you're so-called 'leading.' I guess looking at the...one of the things the guy said he was talking about change. I think we're all here for a reason. I think we're all here because we want to make a change, that's why we chose to make the trek out to beautiful Minnesota to attend a meeting. But when we go home, I hope that we take that and try to share this experience with the people who are unfortunate not to be here, because this is where we should be, at places like this. I guess the question I want to just pose to you, how do you or did you control or limit those people who applied pressure for hasty decisions? And the reason why I say that is, Standing Rock, I'm from Standing Rock. I'm a proud member again to be on the council, it's an honor. But I guess I'm more honored to have a linkage, as they would say to a gentleman who was killed back in 1890 by his own people. And that linkage through my grandmother's side has brought leadership to me in a different perspective. I'm not just there to collect our whopping $40,000 that we get, to be able to travel on the people's dime or whatever, but I hold it near and dear to me because there was a saying that was said and some of you may recognize this saying that was said over 100 years ago. ‘Let us put our minds together and see what we can build for our children.' It really struck me hard that our people had an opportunity through a thing called Salazar [settlement]. Salazar had an opportunity to be able to bring our people a brighter future, maybe even a hopeful future than what we have today but because of the loudest voice -- as Jamie had spoken about  -- it causes our council to react. We're reactive people, we're not proactive people.

So I can almost guarantee in all the new elected officials here that if somebody comes in there and they start yelling at you, you're going to start shaking and you're going to vote in a hasty manner and I can guarantee you when you go home, think about it like this gentleman. I can go home every night, I can crawl into my bed and I can go to bed without knowing that my family didn't get anything, I certainly didn't get anything and the best decision that I could pull forward based on what was presented to me was made by my own judgment. But I guess going back to how things happen it goes down. So you as a chairperson, you have an opportunity through parliamentary procedure to be able to limit those type of actions from happening and I can tell you in the six and a half years, the last portion of my four-year term, this is my third year, my second term, three quarters of that we sat fighting each other on the council because we all have the answers, 17 of us know everything that goes on and we're going to make that everlasting impression on the people 100 years from now as one of our [Lakota term] did 100 years ago to say, ‘What can we do, how can we put our minds together to see what we can do for our people in the future.' So that's my question. How are you guys able to control your council from coming in and playing politics, disregarding policy? Because I think we spoke about that quite a bit that our biggest...my biggest thing is we break our own laws and we're not able to police ourselves because that's already been proven on our council that if the opportunity to police yourself we should just step down. That's policing yourself in an ethical manner, but we don't do that. Instead we find every obstacle."

Darrin Old Coyote:

"For myself to answer that question is reminding everybody there the reasons why we're there, for the people. They're the ones that put you there and every time we get together with the legislative branch to pass a bill or a resolution, that's what I remind them. When they try to [do] politics and try to change the course we're going, that's what I remind them. We're all here, we're placed here by people that wanted us to do good. If they wanted you to do bad they wouldn't put you there. It's basically...they view you as a person that's going to do right and that's why they put that trust in you and voted you. And by doing so, in turn you have to do right and remind all those people why we're there. A lot of them, all their bad thoughts are kind of playing politics, they put that aside and they, ‘What are we going to do for the betterment of our tribe?' So it's always better to remind them at the beginning why we're all there and if they feel that more or less the guilty conscience that's when it comes in and then you get them to go the way what's right. Other than that, that's what I've done and it's helped me through getting a lot of issues passed."

Rebecca Miles:

"So you're probably talking about the situation where they come directly maybe in your office and ask you to get involved in something or not just to the entire council where you can often... It's easier that way where you can police each other, but if it's one on one, somebody comes in and says, ‘My boss is really giving me a hard time' or ‘I want you to do this' or they're reporting something to you. There's always tribal members that are reporting embezzlement or they know something really bad is going on. There is a system in place. One thing I would ask -- especially because a lot of the constituents you hear from are your employees -- always make sure they're on their own personal time and not on the people's time, not on the tribe's time meaning the tribe is paying them...they're compensating them to do a job on behalf of your government and if they're going to take the time to handle their individual thing, then they need to be on their own time, not on the people's time. I promise you, when you start doing that you're going to get fewer and fewer visitors. It's not going to happen overnight, but I've pretty much eliminated people coming in asking me to do things unethically because I wouldn't do them and there's a tactful way you need to do that because your people don't want...you don't want a reputation of not listening to your people. And in our constitution, it says they can come to you for any issue. And even though there's policies in place they want to come vent about work, usually. It's usually about work or something. And so having...being able to be...their ability to vent is often a good place. But the other thing is build a reputation, is fact finding, and sometimes your own family or your friends are asking you to do something or get involved and they're not telling you all the facts and that's usually the case. And when you find out the rest, it's almost sometimes embarrassing in some situations when you find out the facts of a situation.
‘Well, you actually did this and you want me to give you a lifeline out of it. I can't do it. It's unethical of you to ask me to do that.' But it takes time because every new administration then they want to come back in and ask you to do unethical things but you can build a reputation for yourself and I would...Jaime [Pinkham] is familiar with that because I think he had that reputation, too. We knew the members that were going to get bogged down by these requests because they got involved in those issues, they didn't see the bigger picture and this is my true belief is you're a nation. You are a sovereign nation and we pound the table saying that all the time.

You are running your nation and are you going to expect President [Barack] Obama to come down and deal with some staffer out in the Park Service out in Wyoming, their little issue? No, he's leading the United States. And so you're diminishing your own sovereignty and your own tribe by getting involved in those little details and it's a message that is a constant. It's not made overnight, your actions show that."

Jamie Fullmer:

"Just to get down in the detail. The best way that...listening to the large picture, the big picture as was presented by these other leaders, I think there's some detail things that can help, just practical things. One is, what goes on the agenda for a council session? Defining, creating a policy around how your agenda is developed is so important to the flow of what information is going out each time. And then also at home we gatekeep that at the administrative level, come through the administration, administration would decide, council's secretary would decide what went on the agenda but we would have the approval -- we meaning the chairman, vice chairman -- to review it before it went to council. We would say, ‘That needs to be...that's an administrative issue, that's an administrative issue, that is a policy issue and should go to the council.' The other thing as a council member -- since most of you in there are council members -- is if you need more information to make a good decision, that's your right as a leader to say, ‘I can't make a decision today. I request this be tabled until we get more information.' You have that authority under Robert's Rules...whatever rules of orders that you have to say, ‘I need more information in order to make a good valid decision,' fact finding. And so the other piece to this I think as well is having some kind of gatekeeper in how that information flows in and through. In ours, it was the administration. There was a process. It came through administration. If the issue wasn't dealt with by our administrator, then it went to the chairman. If it wasn't dealt with at the chairman level, then it went to the council. So there was a level of effort to actually let the government deal with the problem before the legal, the legislators or the policymakers or the true power of the tribe dealt with the problem. But the government, that's where you have all these departments and that's why you pay all these department heads. That's why...I heard 800 employees...when you have that many employees somebody has to be responsible if it's a social issue to deal with it. And so to that point of listening to your people, I used to always listen to the people and call that director up and say, ‘Come up here. This is an issue that has to do with natural resources. Let's connect the dots right here in my office,' and then let them go and deal with it. But at least being that intermediary as the [Apache term] to actually control that directive."

Catalina Alvarez: What I Wish I Knew Before I Took Office

Producer
Native Nations Institute
Year

Vice Chairwoman of the Pascua Yaqui Tribe Catalina Alvarez shares what she wishes that she knew before she first took office, and focuses on the importance of elected leaders understanding -- and confining themselves to performing -- their appropriate roles and responsibilities.

Native Nations
Resource Type
Citation

Alvarez, Catalina. "What I Wish I Knew Before I Took Office." Emerging Leaders seminar. Native Nations Institute for Leadership, Management, and Policy, University of Arizona. Tucson, Arizona. October 10, 2012. Presentation.

Catalina Alvarez:

"Thank you again for inviting me to speak on ‘what I would have known.' I think a lot of us as tribal leaders, especially for myself, we don't get into politics unless we know that either we wanted to see change...or we wanted to get revenge on someone, the director, or we really wanted to just for the prestige of being on council. My reason at the time was probably all three. And as a past employee of the tribe I think that one of our health directors, our council at that time never visited Guadalupe -- I live in Tempe area -- and never visited the community, we never saw a councilman really. I didn't even know who was actually on council at that time, so our grant was going to come to an end so when I asked them, ‘Why aren't these services being provided off the reservation? Why aren't we getting the same benefits?' and one thing they had told me was, ‘Well, if you want to see change, well, get on council.' So I'm like, ‘Okay, so I'll go to get on council.' But if I would have known the responsibility it is and the time consuming...I think I would have thought differently.

But it has been...I think the most difficult thing as a council is the time away from home and your families, the time that you spend at work is just tremendous, because as you come in...the council that I came into, we were fortunate I guess and unfortunate at the same time that we had the council that actually were there trying, at the time that the incorporation started and were still working. And I say it's fortunate because at least we got their experience as the tribal leaders that actually got us incorporated as a tribe, but also their mindset sometimes is set in the old ways. And when you have new faces, new council, younger council, we want to do things differently, we see others like the government as well and they don't, we tend to, I think the old council has the old mind frame that things should be done differently or they should stay the same. And so that's why I say that it was a good and bad.

But I think the difficult part of it was also to be able to get the council to agree on a vision for the tribe because you had so many different personalities, many different reasons and why they were on council. And it was, like I said for myself, when you get into council you don't realize the work behind the scene. And just like I said, as a council member, you'll be blamed either way if you do things right or wrong because sometimes it's even difficult to understand for our constituents and our employees that things have to be kept confidential. And what should and not -- that's always a fine line like our community expects to know certain things and should you give that information up or not. So that was one of the aspects of that.

Also to me, what overwhelmed me was -- going back to the previous presentation -- is that as a council you are the one that actually makes the laws, the ordinances but also set the foundation for the future. And that's a big responsibility, especially if you don't know what laws already exist. So you spend a lot of time as a new council being overwhelmed and trying to catch up. And like this council, with the new council members, I know that there's 11 council members in the tribe. We really didn't wait for them, we just kept on going, which I think we realize now...because I remember Rosita [Alvarez] was asking me, ‘So what are we supposed to do with these packets?' I mean simple as a study session, the day-to-day things that go on in the tribe, the previous council that was re-elected, I think we just kept on going, we didn't even both asking them how to get you up to speed on what was going on. I think as you're getting up to speed also having them understand where we were left off on some of the ordinances, the laws and also the foundation that you not only do for the government but for your enterprises and what best fits for those enterprises. Currently our tribe is also responsible like, we had a gaming board a couple years ago but the council at that time dissolved the gaming board. So council is not only the government part of it but it's also over the enterprises, the Chevron, and the gaming.

So we still have that discussion, ‘What is more beneficial as a council person?' I mean, of course I think the big, the one thing that I think as a council person that you should have in the back of your mind is that to acknowledge at least that you need help in finding the best quality person that you can for those positions. And I think that's one of the most surprising thing to me was that we have...or at least I say it that...it made me more cynical on things I think being on council because you have people that come in and still think that the council is like a social service, social service workers, and you've got to kind of separate yourself from that aspect and also just be...I think we, as a council you are more cynical because you're on the other side now. And is it really a need when everything else is going on?

The other thing is also...I lost my train of thought. But just on those aspects and just knowing that as the directors that you have, I think the council that we sit on, it's all 11, we all are re-elected, we don't have staggered terms. So it's very difficult sometimes to get started again I think even if it's half of the council that comes in as new. A lot of times as council you tend to forget that, at least in, this is my third term in council, is knowing if your finance director or your gaming person, your directors are actually telling you the truth on the numbers and that has been the biggest challenge for me as on council because we have. Since the council is over the gaming, I think they're too comfortable with the council, our gaming executives. So I think that's very, that's one of the things that I think that should, if I would have came back and done things differently is I would have made myself more aware of all the laws and things that were going on with the tribal council and the government at that time, even on the enterprise part of it.

But I think as a tribal leader, you don't think about, I mean as a newly elected [leader] you don't think about those things, you just think about what you will want to do as a council member, how you will want to improve things and how things should be done. But a lot of times we don't even think that those things as a council, the way you're going to get things done is by doing ordinances and strengthening your policies and not necessarily going and micromanaging the departments, which is a fine line because it's very difficult, especially if you have a council that is working and is there every day. And so I think it warps kind of the...your responsibilities. Because we still, like I said, have council that have that mind frame that when something happens, the community will run to that council or if they expect you to be at all the events or for you to solve all their problems and it's not, that's not what as a legislator you're there for. And I think that's one of the key qualities is that you need to know how to [not] micromanage, you need to have good leadership and especially know how to delegate and also to be able to speak out as an individual because of your integrity. Like, how strong are you on your commitments? How strong are you willing to go against the whole council if you feel the decision is not right? The previous council that I was with, I was the only female at that time, so it was very difficult for me because they had this ‘good ‘ole boys' network going on for years. You have to be strong enough to be assertive, to be able to get your point across and to get the things that need to be done the way you feel like, the way you think that you would be...the way the community would think.

And I know that as...when I came into council, I said, ‘Well, I'm not a politician, I'm not a politician.' But you've got to act like a politician if you...you've got to start lobbying your council to be able to move things because otherwise you cannot move on anything as a solo person. So that's one of the...I think one of the key elements that I've learned throughout the years is that if you don't know how to lobby, if you don't know how to be assertive and actually not get involved with the community aspect like keeping your distance from being biased. Because of course in our tribe everybody seems to be related. No matter what decision you make, it'll impact the family that you...or the families or the community that you live in.

And having strength even though that your constituents are telling you to vote a way that they would want to see; I think the biggest challenge is...because they don't see, and as a council I think that you have to do your own research and get the most information you can to make the best decision for the tribe and not just for that one individual. And not to make laws or pass ordinance for just one individual and not...because we have a tendency to work as a tribe or as a council at one time just to put out fires; that's all we did. This situation comes up, we're all over there and we'll try to fix this and we don't see overall.

And I think as a council, as a newly elected [leader], not only do you have to deal with your own constituents but how you relate to the state and how you lobby the state on some of the monies that you receive and even the laws that are being proposed even in the federal government and knowing how to actually go and lobby and meet with your representatives. And I think that was the biggest awakening for myself because I didn't realize how much of a detail and how much of a responsibility it is as being a councilperson.

If I would have done things differently, I don't think I would have ran for council, at least not until I knew a little bit more on what the responsibilities are. I think everybody that runs for council eventually runs because they genuinely want to see the community change or want to better the future of the tribe. Thank you."