Staff Reflects on First Experience at Tribal Colleges

A couple of weeks ago, I had the opportunity to visit Southwestern Indian Polytechnic Institute (SIPI) and Navajo Technical College (NTC).  As a recent addition to the American Indian College Fund (the Fund) staff, the TCU movement is new to me, and I am continuously learning about its history and future.  However, until I visited these two schools, my education was through articles and other people’s stories I was excited to see the schools in person.

My excitement was matched by the fervor with which staff and students shared their stories and the comprehensive introduction we received to both schools’ programs and services.  At NTC, our tour took us into several classrooms, all of which had something to teach me about innovation in education and learning.  In the Information Technology department, students are getting hands-on experience using the latest technology and then applying it in real-world situations through the school’s partnership with NASA.  We also visited an environmental science class where both the professor and several students received scholarships from the Fund.  The students were engaged in a study session identifying the scientific and common names of plants as well as their medicinal uses based on Navajo tradition.  Later on, we met a girl who received a Fund scholarship during her years at NTC and returned to work in the on-campus veterinary office after graduation.  Not only was she sharing her technical knowledge with current students, but she was also making sure each and every one applied for our scholarships.  What commitment to her community and education!

On day two, we visited SIPI. The school likewise “wowed” me with their forward-thinking programs. Learning about one program, the Wakanyeja Sacred Little Ones grant, which is sponsored by the Kellogg Foundation and administered by the Fund, was the most powerful moment of my trip. Through the Wakanyeja program grant, SIPI was able to introduce an innovative research methodology into their early childhood education (ECE) curriculum, build a new on-campus childcare center in conjunction with a local Head Start program, and present exciting new research about adapting ECE to cultural needs. The program connects all aspects of ECE: from the staff and students conducting research to the early childhood center staff and parents’ participation in the research to assessment and development of new curriculum. It was in the second part of this circle of innovation that I saw the biggest impact of my work. We sat with a parent who explained her experience so far, equal parts sharing how the research is conducted and her role in that, and how it has personally impacted her family. At one point, she teared up, explaining that after joining the program her daughter has learned to introduce herself according to Navajo tradition, which is to state one’s lineage through the names of one’s clan. She went on to tell us how much her daughter was learning about her own culture and others’ cultures and in turn, how much she was learning from her daughter. That moment and the rest of the trip showed how the TCUs and their students are working with us to innovate, share their knowledge, and commit themselves to their communities.



Idle No More Brings Native Voices, Tribal Education to the Forefront

by Dr. Cheryl Crazy Bull

Round Dance gathering at the Colorado State Capitol on Jan. 11, 2013.

A group gathers for a round dance at the Colorado State Capitol on a cold Friday evening on Jan. 11, 2013.

Like many Natives and our allies across our Grandmother Earth, Unci Maka, I have joined the Idle No More movement, attending round dance gatherings, praying for Chief Theresa Spence and her supporters, sharing the stories I hear and read and perusing news and opinion pieces. Like many indigenous people, I am acutely aware that our voices in the mainstream of American, Canadian and Central and South American societies are often unheard, and that we appear silent when in fact our voices are singing out with stories of our lives. Defining this movement is our responsibility. Each of us should learn about this movement and find our own place in it. We can add our voices to songs of our relatives and allies across the earth.

The new calendar year can be a time of renewal and re-commitment for many – but for most Native people, our annual calendar is seasonal or ceremonial, related to the changes of our Grandmother Earth or the rituals of our people. For me the year goes from summer to summer, from the time of sun dances to the next sun dances. I know that measuring time in this manner comes from my identity. We may adopt the calendar year and New Year celebrations, but we find our renewal as tribal people in the seasons and rituals of our people.

As the Idle No More movement has gained strength, like many, I have pondered its meaning.  For me, it is our voices, singing out from the place inside of us where our identities as “the people” live, it is the rhythm of our shared heartbeat and the movements of our bodies as we dance a shared dance – a social dance of hope and friendship and affirmation, in a circle, around the drums and the voices that are singing out who we are.

Each tribal people have a unique identity given us by our Creator and our understanding of Creation.  Our identity emerges out of our knowledge of how we came to be as a people. Our oral knowledge is intact and the stories of our creation remain essentially untainted by western influences. Often we are viewed by mainstream America in the context of what educators call the three F’s – food, fun, and fashion. We are the celebration of Thanksgiving, the Indians in popular movies, feathered headdresses, geometric designed pottery, and lilting flute music. A deeper understanding of who we are, philosophically, spiritually, and socially is elusive to most of mainstream America. I often think this elusiveness is exacerbated by the fact that it would require a painful acknowledgement that we, as the First Peoples of this hemisphere, are really human beings subjected to devastating military and political policies of the very governments that still lead our countries.

Tribal people have their own teachings about their Creation, their family relationships, and how they came to be on this earth. Native people have teachings about plants and animals, about gathering in celebration, and about the meaning of each item of decoration or clothing that they wear at their ceremonies.

Our stories reflect the richness of our heritages which are such an important part of today’s democracy.  Although the experiences of Native people with the arrival of Europeans on our shores are filled with tragedy, we have not lost our identity or cultural ways. Idle No More is the story of our shared identity.  Like all social movements, it has roots in history and connections with the social actions of other movements, including the Occupy movement and environmental actions.

Tribally controlled education is a vital part of the foundation of tribal knowledge that underpins the Idle No More movement. In today’s society the education of our people is essential to our prosperity, our identity, and our activism. The tribally controlled education movement emerged during the last modern great wave of social activism among our people–the American Indian Movement in the late 1960s.  In the last 45 years, tribal educators and our schools and colleges have been at the forefront of the restoration and preservation of our identities. Our work ensures that our ancestors and descendants will recognize us.

Now is the time to affirm that we are entitled to an education that honors our identity, our knowledge of Creation, and our relationships. We are entitled to the best of public education – a tribally controlled education – that culls content from our knowledge with teaching methodologies and assessment that uphold our ways of learning.

As our social activism grows, look to our Native educators and encourage them to bring Idle No More into their classrooms. It is a modern-day teachable moment in the context of our cultural ways and the histories of our people. It is a moment that can last a lifetime. It is the work of a lifetime that will be felt for seven generations.

Dr. Cheryl Crazy Bull is President and CEO of the American Indian College Fund.


Video from a recent Idle No More round dance.

Protect the Circle of Life: Please Get a Flu Vaccine

Flu shot being givenThe flu season this year started early and is hitting the U.S. hard. American Indians and Alaska Natives, including college students, are at high risk for getting the flu and developing serious complications. The time is now for people to benefit from getting the vaccine. Anyone 6 months and older who has not gotten vaccinated yet this season should get vaccinated. At this time, some vaccine providers may have exhausted their vaccine supplies, while others may have remaining supplies of vaccine. People seeking vaccination may need to call more than one provider to locate vaccine. The flu vaccine locator at may also be helpful.

The Centers for Disease Control and Prevention (CDC), is raising awareness about the importance of flu vaccinations with a public health campaign called “Protect the Circle of Life.” Visit for additional information including a fact sheet, brochure, and flyer.

The Circle of Life is a powerful force. Keep the circle healthy and strong by getting vaccinated against the flu. Did you know Native people are at high risk for serious flu complications? It’s true. Pregnant women, young children, elders, and anyone with chronic health conditions like diabetes, asthma, and heart disease are especially vulnerable. Please get a yearly flu vaccine. Your flu vaccine protects me. My flu vaccine protects you. Together, let’s protect the circle of life. Learn more. Call 1-800-CDC-INFO.



Uqautchim Uglua at Iḷisaġvik College

Uqautchim Uglua student Matumiaq enjoys creative play in the whaling camp tent.

Uqautchim Uglua student Matumiaq enjoys creative play in the whaling camp tent.

Iḷisaġvik College’s Uqautchim Uglua, or ‘language nest’ program, celebrated important milestones in 2012. The school introduced an Iñupiaq Early Learning Associate of Arts degree to meet the college’s goal to increase the number of indigenous certified teachers on the North Slope. This degree offers a holistic approach designed to support Native students in their learning experiences, has a traditional Iñupiaq emphasis, and meets accreditation requirements.

A strong Iñupiaq studies component is incorporated into the degree with 12 required credit hours of Iñupiaq language, cultural and traditional arts. Students can choose from an education or business track. The degree will prepare students to open their own language nests, become educational paraprofessionals, or continue their education at a four-year institution to become a certified teacher. New education courses include Child Development, Introduction to Early Childhood Profession, Family and Community Partnerships, Teaching Children’s Health and Wellness, Language and Creative Expression, Practicum, and Small Business Planning for Child Care.

The first student cohort will be held during the spring 2013 semester as Uqautchim Uglua brings program students together during a brief residency at Iḷisaġvik College. Courses are offered via distance delivery to facilitate the participation of students living in the outlying villages, across Alaska, and the United States.


Uqautchim Uglua teacher Tuuqlak Diaz reads to the students in Iñupiaq.

Uqautchim Uglua teacher Tuuqlak Diaz reads to the students in Iñupiaq.

An Iñupiaq language immersion nest and teacher training center (lab school) also opened at Ilisagvik College in November, 2012. The language nest serves as a teacher training lab school and observation site for students in the Iḷisaġvik College’s Iñupiaq Early Learning Associate of Arts degree. Practicum and internship opportunities are conducted in an Iñupiaq immersion early learning setting for twelve students ranging from birth to three years of age.

Uqautchim Uglua Learning Center (lab school/language nest) models the delivery of the North Slope Borough School District’s Iñupiaq Learning Framework in a preschool setting. By extending this curriculum to pre-school students and stressing the strengths of traditional Iñupiaq parenting, the North Slope’s youngest children will develop the cognitive, interpersonal, and motor skills they need to enter school developmentally ready for academic success. The program is starting with three-year olds. Younger age groups will be added as the curriculum is developed.

Students’ parents participate in a Parent Empowerment Group and will interview Elders to capture traditional parenting information. The information gleaned will be compiled and shared with our partnering institutions and language nests. Traditional parenting information will also inform education courses. Our program is working with the North Slope Borough School District in establishing goals and objectives associated with this important project.

After seeing the Alaska Cultural Standards, Martha Stackhouse, Teachers for the Arctic Coordinator, created examples of the standards at the college level for instructors as they integrate the Inupiaq culture into their classrooms.

Progress has been made embedding the Iñupiaq culture and values into the Iñupiaq Early Learning AA program. The Culture-Based Curriculum Coordinator, Robert Suvlu, has been working to infuse culture across the curriculum and develop teaching techniques for culture-based instruction designed to support students enrolled in the Iñupiaq Early Learning AA program.

Iḷisaġvik College President Pearl Brower said, “Iḷisaġvik College is Alaska’s Only Tribal College. Part of our mission is to perpetuate our Iñupiaq culture, language, values, and traditions. The creation of the Iñupiaq Early Learning Degree and the start of the language nest movement on the North Slope falls directly into the mission of the college and need for our support to encourage these programs for the future of our region’s self-sustainability and local control. I am excited to embark on these new endeavors.”

An overarching goal is to increase the number of Iñupiat teachers on the North Slope through a bachelor of education degree articulated with a partner Indigenous teacher training program. The degree program is moving the college one step closer to an articulated agreement with a four-year institution to provide students with a seamless transition.

Uqautchim Uglua Interim Program Director Devin Bates said, “Uqautchim Uglua is one central embodiment of a serious, consolidated and sustained effort by the people, communities and entities of the North Slope to indigenize regional education systems, increase the number of state-certified Iñupiaq teachers on the North Slope, address issues pertaining to child care, and attack Native language and culture degradation concerns head on. It is a program that is infused and defined by the very same excitement and optimism its mission helps to bring to the North Slope community. Though it is a young program, we are already seeing markedly positive results, and while a great deal to be done lies ahead of us, we can clearly see that we have just the tools we need to continue moving forward. It is one of the great honors and privileges of my life to be a part of what we are doing here.”

The project is supported by a grant from the American Indian College Fund’s Wakanjea Sacred Little Ones project funded by the W.K. Kellogg Foundation, the Alaska Native Education Program (State of Alaska), the North Slope Borough’s Mayor Office, and Ilisagvik College.


Croff: Look Up, Smile

When many American Indian students study at mainstream institutions, they experience culture shock. For many, it is the first time away from a close-knit community. For others, it is their first experience away from the reservation. Transitioning to a life on a large campus can feel alienating and unwelcoming. Iva, a member of the Blackfeet nation who had lived in the reservation her whole life and a graduate of Blackfeet Community College in Montana, transferred to the University of Montana this fall to continue her studies and to earn her bachelor’s degree. In this blog, Iva shares her experiences there, and how she determined to overcome an environment that felt unwelcoming to her with her own brand of spunk and spirit.

It took me a while to determine a proper path in which to express an issue that would make me look like a racist; when, in fact, I’m not.  So, I thought, I will just let those who don’t already know my story get to know me a little before I share my thoughts about a rather sensitive issue.

I have just completed my first semester as a student at the University of Montana. I love school, even if it gets stressful and lonely at times. I love learning and sharing what I have learned. The most difficult thing for me has been leaving my home. I’m a mom and grandmother, and before I started college five years ago, I was a working woman. My husband and I were comfortable, and we made a home out in the country 16 years ago. It was hard to leave that behind and move to the city into an apartment which I affectionately call the “compartment.” I also struggle with my loneliness for my adopted nephew who is a resident in a long-term care facility back home. Visiting him two or three times a week every week, doing his laundry, reading to him, filing his finger nails, cutting his hair, and giving him a shave every now and then has been a big part of my routine for the past four years. After being in Missoula for a month, my nephew’s mom and my daughter called to let me know he had suffered a seizure and was being sent to the hospital in Great Falls. It was heart-wrenching enough leaving him and my routine behind, cold turkey, and when he landed in the hospital – that was the one moment I hated moving here.

Coming from the Blackfeet Reservation, a big family, and living in a very rural area all of my life could prompt me to paint a contemporary Rez-version of a Norman Rockwell picture. However, I struggle to draw stick people, so I will just say that in those types of surroundings it’s very easy to get acquainted with almost everyone in the community and the adjacent communities. It’s commonplace to walk by someone you don’t know and smile, nod, or say “hi” or “good morning.” That’s what this blog is about. When you’re in a tourist city like Vegas, New York, San Francisco, etc., it’s easy to approach a stranger and ask them to take a picture of you, and they oblige.  I don’t really consider myself a country bumpkin, but I must say that the campus at the University of Montana certainly made me feel that way.

I am a Native American Studies major, and my first day of classes started in my comfort zone – the Native American Center. Then, it was out into the cold campus where I discovered how unfriendly the majority of the students were. This is where the subject gets sticky, so I will just say that my mother is Blackfeet, my dad is white, and I have experienced poor treatment in both worlds. I found the lack of student-to-student cordialness on U of M campus rather unsettling. The majority of the Caucasian students will walk right by one another and everyone else they don’t know without even a glimpse at the other. I found most students of color to be quite different, and I took some time over the past few months to really observe that. My first thought was, “We Indians must have a sixth-sense to spot one another because I’m rather light-skinned, but we all manage to exchange a smile or nod.” Then, I noticed when I passed another person of color, he or she responded in a similar manner.

This really made me curious as to why the students of color were, without provocation, so much friendlier than the Caucasian students. I realize that the vast majority of the students at the University of Montana are freshmen, but surely that doesn’t give most them the loner complex.  I’m not sure why, after dodging skateboarders and bicyclists almost every day, but I thought, “I just have to put myself out there. If no one reciprocates, hopefully it won’t have any long-lasting effects on my psyche.”

I had been admiring several of the students’ maroon and white Nike athletic shoes. One day, I approached a young man in the University Center market and asked him where he got his shoes. He was quite a bit taller than me and looked down and responded, “Pffft!” The challenge was on and I told the rude young man, “No, seriously, those are pretty cool shoes. Where did you get them?” He replied in a snide manner, “Nowhere around here. I ordered them online.” Then he started to walk away, but I know he heard me say in a cheery voice, “Thanks! Have a nice day.”

I get compliments all the time from people I know and strangers alike about my earrings. I always touch an earring to recall which set I’m wearing, and respond with a “thank you,” and give a quick little credit to whoever gave them to me. This was my tactic to start engaging people around here. I started small – asking classmates in various classes how they did on the exam, complimenting different people on an article of clothing or jewelry, and even telling someone they had a cool tattoo. I love shoes, so when I see someone with cool shoes, no matter where I am, I have to tell them. This has been somewhat embarrassing for my kids. I got a few responses, and one young lady in my Sociology class of 100+ tells me hello almost every time we have class and when we pass one another around campus. Turns out, she’s from Great Falls, which is a major city smaller than Missoula, but where people from at least three Indian Tribes along the hi-line frequently visit for special medical care or shopping. I felt the victory with this young woman was small, but at least I had made some headway.

As the holidays began to approach, I thought for sure I would notice a cheerful change in people. Perhaps I was being overly optimistic because not much changed. I got better acquainted with my classmates in my small classes of 20 or less. A cowboy-looking kid started saying hello when we met at the door of the lecture hall, but the student-to-student exchange on the campus hadn’t really improved. I knew I had to step up my game. I just started telling people good morning even if they were just looking right past me. People with their heads down didn’t get the pleasure of my bubbly salutations, though. Still, not much of an improvement, other than the occasional frown that I believe was supposed to be a response.

During finals week, just when I was ready to throw in the towel, a young man in a wheel chair came up to me and said, “I just wanted to tell you thank you for always smiling and telling me ‘hi’ at the Social Science building and the dining hall.” It was all I could do not to jump up and down with excitement. Then I realized, it’s not about people making me happy and making my life easier here at the University; rather, it’s the reward of knowing that maybe, just maybe, I made someone’s day by making them feel less invisible.

To THINK INDIAN is not about me changing others; it’s about me continuing to smile in the face of adversity while maybe creating a better world for someone else.

Program supported to build and strengthen Iñupiaq language

Iḷisaġvik College President Pearl Brower was presented with a Proclamation of Support for the Uqautchim Uglua (language nest) Program by Alaska’s North Slope Bureau Mayor Charlotte Brower. It will provide an additional $153,000 in funding for the program, which is also a participant in the American Indian College Fund’s Sacred Little Ones program, funded by the Kellogg Foundation. 

An integral part of Uqautchim Uglua is Iḷisaġvik’s new Iñupiaq Early Learning Associate of Arts degree program, which will allow program participants to advance to earning bachelors’ and doctoral degrees in education, while the program also builds and strengthens the Iñupiaq language, an endangered language.

The Mayor gave the Proclamation on Kiavralvik, December 21, or Winter Solstice, the day that the North Slope begins to gain more daylight, symbolizing a new dawn. Arctic animal puppets, arctic furs, blocks with etching made by Kiita students, and strong visuals of Iñupiaq life graced the walls of the Center as the Mayor commended Iḷisaġvik College for the program and congratulated the Uqautchim Uglua program staff for their efforts.

Holiday Memories

Historians say history needs to be learned so as to not repeat mistakes, but also to remember and acknowledge life’s evolution. Hopefully we are getting better.

For most of America, the Thanksgiving and Christmas holidays are memory-filled and memory-making annual events with families coming together to acknowledge blessings.  America continues to be the place that others want to be or to live.  While the commercialization of these significant holidays sometimes obscures the ‘original’ intent for the designations, I believe that most people are good and that we are a grateful people who do practice some form of spiritual or religious belief that advocates compassion and generosity.

For the Dakota Oyate (Sioux people), however, the holidays – and particularly 2012 – remind us of a history that is not told in history classes nor known to most Americans.  It is a significant history related to the colonization and settlement of America but also to the resiliency of a people who should have faded from life.

One-hundred and fifty years ago, December 26, 1862 (the day after Christmas!), 38 Dakota warriors were hung by the United States government in Mankato, Minnesota.  Two more were hung two days later.  President Lincoln sanctioned the hanging and commuted 265 of the sentences.

Today this event is known as the ‘Minnesota Uprising’ or ‘Dakota Conflict,’ but it is also known as the “Minnesota Massacre.” Various historical publications from that time speak to the heathenism and uncivilized nature of the Dakota people and how the event was unprovoked.  But there are many reasons for the Dakota warriors to exert their primary role as provider and protector of the families.  Our Dakota ancestors were lied to, cheated and coerced into signing treaties that were not honored or fulfilled but rather part of a corrupt system to ‘take care of’ the Indian “problem.”  The people were starving and yet the officials in charge had provisions that were for the Dakota families, stored in warehouses.  Those officials refused to disburse the food and one actually made the famous comment “…let them eat grass.”  Many non-Indians were killed as were many Dakota, particularly in the aftermath of the conflict.

On December 9, 2012 and for the seventh year, a group of horseback riders left Crow Creek, South Dakota for Mankato, Minnesota – a 330 mile trek – to remember and honor those Dakota warriors who were hung 150 years ago.  Many people – Native and non-Natives – will be joining the riders in Mankato for commemoration ceremonies on December 26, 2012.

As a Native North Dakotan with a Dakota mother and a Scandinavian father, my roots come from both sides of this history.  I am Dakota and a member of the Spirit Lake Dakota Nation, Fort Totten, North Dakota, but I am also Swedish and Norwegian. I can make tripe soup and wojapi (berry pudding), but I can also make lutefisk and lefse.  I believe I am the best of both worlds!

For the past several years some Minnesota communities, via an organization called Diversity Foundation, have been hosting ‘homecomings’ for the Dakota people (we were banned from Minnesota in 1863).  As an educator and advocate for human rights, I ask that we all take the time to learn about this past as well as our personal histories.  I ask that we be more respectful of each other and to practice compassion and forgiveness.  My Dakota relatives who are coordinating the Dakota 38+2 Ride are leading this effort.

We are truly blessed to be alive and well in this day and age.  The Creator continues to provide much for our daily existence and it is our responsibility to be good stewards of the bounty and beauty all around us.  Take time to learn more about history so that we can better understand each other.  Come to Mankato (Mah kah toh…blue earth) on December 26 and join us in remembering the Dakota warriors who gave their lives to defend their way of life and to celebrate together the good life we have today.

Mitakuye oyasin …we are all related.


Ṡuñka Wakañ Wicahpi Wiñyañ…Star Horse Woman

Cynthia A Lindquist, Ph.D., President

Cankdeska Cikana Community College
Spirit Lake Dakota
Fort Totten, North Dakota


Here is a trailer for the film by Smooth Feather Productions

Native Charities and Winter Giving

In November I had the opportunity to attend my first professional gathering as the new President of the American Indian College Fund. Combined with my attendance at my first meeting of the Board of the Native Ways Federation during the annual National Congress of American Indian conference in October, this event helped me understand the importance of charitable standards of performance for organizations that are raising money in Indian country. Although I had always heard the College Fund Board and staff speak with great pride about their charity watchdog ratings, I hadn’t really understood what that means. What I learned about its meaning is important to every Native person throughout the country and to everyone who wants to share their good fortune with a worthy cause.  Charity ratings are an excellent way to determine if your investment as a giver is going to the people you intend to help (You can check out the Fund’s ratings at the BBB, Charity Navigator, and Independent Charities of America).

There are literally thousands of organizations raising money throughout the United States and hundreds of them raise funds on behalf of American Indians. There is no doubt that a tremendous need exists in diverse social and geographic settings for resources to improve the health, education, and welfare of our people.  High unemployment and limited access to healthy foods, health care, and even to education due to location and transportation issues combined with significant barriers to resources for our local and tribal governments creates a real need for non-profit organizations to remove those barriers and to bring resources directly to individuals and families.

Native people often don’t think of our national Indian organizations as charitable groups, yet they are. They are designated by the Internal Revenue Service as 501(c)(3) organizations, meaning  contributions are tax deductible.  They often choose to meet national charitable watchdog standards, particularly demonstrating how the funds they raise are distributed. They use a variety of strategies, ranging from workplace giving to significant grants and contributions from individuals, corporations, and foundations to raise money for direct support to tribal peoples.

Participation in a range of fundraising approaches and with watchdog organizations is a fact of life among reputable national Native charities.

Many charitable activities occur at the local, grassroots level in reservation, rural and urban Indian communities.  With the rise of social media, more direct giving can be promoted through sites such as Facebook or with bloggers such as navajo on the Daily KOS.  A strategy called crowdfunding is becoming increasingly popular among Native organizations, especially those involved in the arts and media and with youth programming.  This approach allows an organization with financial needs to use the web to solicit individual gifts that are collected by the website and then disbursed to the organization.  This is a very accessible opportunity for anyone and allows widespread participation especially among the younger population across the U.S. as their media access is a tool to build their philanthropic support.

In American Indian communities across the country, winter should be a time of rest and story- telling, a time of gathering and celebrating the well-being of our families.  Instead it is often a time of great hardship and anxiety.  The lack of resources to provide adequate heat, food, and health care really shows during the winter.  In our past, we prepared for winter throughout the spring, summer and fall seasons.  I think of giving to our Native charitable organizations as a way of preparing our people for the winter.   We need education, housing, health care, protection of land and resources, and economic development to take care of ourselves when the harshest times arrive.

We also need to be accountable as organizations that raise funds on behalf of our people.   Not all of us have the ability to participate with watchdog organizations such as Charity Navigator or the Better Business Bureau Wise Giving program, but national Native charities certainly should.  Donors should be assured that their giving benefits our people and watchdog agencies are one very public, very accessible way to evaluate that assurance.  For local and regional groups, especially our grassroots fundraisers, the due diligence of donors can be more direct – donors can see the results through the use of grassroots social media, phone calls, photos and can even visit for themselves.

Education, especially an education at a tribal college or university, is one of the most effective ways to overcome poverty and a lack of access to resources both at the family and community level.  The American Indian College Fund ( provides vital scholarships to American Indian students.  These students achieve their dreams of a college education and become even more engaged as tribal and American citizens.

Many national Indian organizations are part of the Native Ways Federation (, providing support to a range of important issues for American Indians including child welfare, legal resources, and health and wellness.

Give generously and often to Native organizations, locally and nationally.  Your gift of your resources and your time are welcome and, if you use charity watchdog ratings as a guide, you can be assured that your gift is going to the people you intend to support.  Pilamaya, thank you.

Twelve Years of Honoring the Denver Elders



Denver’s community of American Indian elders seated at the hall at All Saints Church for the annual Elders Dinner. More photos available at

For the twelfth straight year, the American Indian College Fund hosted its annual holiday dinner for American Indian elders. Three-hundred elders from an array of tribes gathered at the Church of All Saints at 2559 S. Federal Blvd. in Denver to enjoy a feast of buffalo, other treats, and American Indian entertainment. Diane Buck and Grace Gillette were honored as Elders of the Year for founding the Denver March Powwow. They were honored with Pendleton blankets and given the traditional honoring. Later in the evening, an Indian Santa Claus arrived to distribute goody bags and hams to the assembled elders.

At the conclusion of the program, an Indian Santa “Claws” arrived singing, dancing, and jingling his sleigh bells. He gave out hugs and told jokes as his many helpers distributed hams, gift cards, and goody bags to the elders, whose eyes twinkled like children.

In addition to the American Indian College Fund, community sponsors of the event include:

Apple Device Users: Click here to see the slideshow on


It’s National Influenza Vaccination Week

Did you know American Indians and Alaska Natives are up to four times more likely than the general U.S. population to die from pneumonia and other influenza-related conditions?  Even healthy college students like you can get the flu, and it can be serious. The Centers for Disease Control and Prevention (CDC) recommends that everyone 6 months and older should get a flu vaccine every year.

December 2-8, 2012 is National Influenza Vaccination Week (NIVW), a national observance established by the CDC to highlight the importance of continuing flu vaccination through the holiday season and beyond.

So please take the flu vaccination pledge to get vaccinated. The flu vaccine is safe. And you can’t get the flu from the flu vaccine. Your flu vaccine protects me. My flu vaccine protects you. Together, let’s protect the circle of life. Learn more at