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Wilma Mankiller – Leadership Qualities

Biographical Timeline | Leadership Qualities | Healthcare for Indigenous Veterans | References

Compassionate 

Wilma Mankiller can be most defined as being compassionate, towards her people and towards herself. She easily could have been another community member but she preferred to handle the issues her tribe was facing. Being the selfless individual she was, Mankiller’s activism involved leading some campaigns for Head Start that is a program for low-income preschool children whose goal is to provide educational, social and health needs where these families lack access. Mankiller’s concern for the next generation shows her care to ensure others are being given the same education regardless of their background. Her compassion lived through her vision most of all. She founded the community development department for the Cherokee nation and became the director. Mankiller helped establish rural water systems and rehabilitate housing for her tribe. This success of putting forth all her effort for her people was seen by the Cherokee people’s principal chief where he chose her as a running mate in the next election. Soon after she became the principal chief and created revenue for her tribe that was used for health care and job training, as well as Head Start programs. All of her energy was used to aid her people young and old. In essence, if it was not for her compassionate spirit Mankiller embodied, the platform she created would not have prospered and many of the events she evolved would not have flourished the way they did.

Photo of Mankiller educating the youth from KQED

Resilient

Throughout her life, Wilma Mankiller has had to face a number of challenges that has prompted her to become the resilient leader she is known to be. From an early age, her family had to relocate to San Francisco where they struggled financially. As she attended college, she became pregnant and had to resume her studies years after. These unexpected difficulties of juggling between her family and school work revealed early on the strength Mankiller carried as she navigated her path as a young adult. Her resilient energy carried as she settled through her divorce and moved alongside her children back to her tribal land in Oklahoma. It was these life turning points Mankiller heavily learned how to overcome any obstacle. As a single mother, she took on being the tribal planner until she faced another scarring challenge when she was involved in a tragic car accident where she lost her best friend. Mankiller’s spirit continued to fight through surgeries eventually leading to better health. Adapting to sudden life events, Mankiller remained persistent to keep going, she became deputy chief then tribal principal chief after winning two elections. As a leader, Mankiller gained her resilience as she never quit despite all the hardships that attempted to push her back down along the way. 

Photo of a young Mankiller from Dignity Memorial Obituary

”Keeper of the Village”

Wilma Mankiller’s last name from Cherokee history means “keeper of the village”. Essentially meaning a person who watches over the people. Mankiller’s leadership has earned her the qualifications under this name as she noted during her commencement speech at Northern Arizona University. Although the “keeper of the village” is honored as being the one to overlook the community, Mankiller directed her hopes towards the individuals within the community to take a stance together to make change. Her leadership style was not about one person leading the group but for everyone to be involved in public service if reshaping society was desired. Instead of waiting around, she emphasized the importance that making waves was about going forth and doing it yourself. In order to implement these ideas of going after what you wish to see onto her people, Mankiller became the first female executive on the Cherokee board. During times where females lacked representation anywhere. Her goal as she first accepted a job in tribal government was to reassure herself and others that her own community had the ability to defeat their own problems tackling issues head on such as creating programs to increase revenue for her tribe. This was all while she was still in the community developer position prior to her time as deputy and tribal principal chief. Mankiller established the meaning behind her name early on in her career as she made the moves to take initiative directly.

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Matika Wilbur – Leadership Qualities

Biographical Timeline | Leadership Qualities | Ainu Sovereignty | References

Unwavering on her values– Matika continuously stays grounded in her values. One of her strongest held values is that of tradition. She values the traditions of her people and carries them with herself everywhere she goes. Whenever Matika does any public speaking she will end with a prayer to the creator. She never lets go of her traditional ways. Another one of her values is family. Despite Matika having a crazy schedule she always makes time for her family. Especially now that she has a child, family has become even more a core value for her. Her commitment to honoring the youth is another value that is tightly held by Matika. She loves to speak at tribal youth conferences because she sees them as an opportunity to remind the youth of how great it is to be indigenous which in turn boosts Native youth’s self esteem. That is one of the best ways to honor your youth by making them feel better about themselves and their culture. Matika’s values are what make her a great human being and the fact that she does not waiver from these values proves that she is a phenomenal Indigenous leader.

Project 562-- Juanita Toledo
Photo of Juanita Toledo from Project 562 by Matika Wilbur.

Connecting Generations– In her work Matika displays the wonderful qualities of connecting generations. As a K-12 teacher she offered native youth an opportunity to learn and create their own art but she realized that Native kids struggled to believe they could do anything creative because of the image of Native Americans portrayed in the media. Matika then decided that something needed to be done and by using her photography skills she created Project 562. When she created Project 562, her goal was to change the way Indian Country/ Native America was being portrayed. By traveling all over native country and talking to the people she photographs, she learns more and more about the beauty of being Indigeous. She takes stories from each person she photographs and takes their histories. When she sits down with some of the elders of different tribes Matika encourages not only the youth but teens and adults of that tribe to sit and listen a s well. By having the youth, teens, and adults hear these oral histories and lessons from their elders, Matika is bringing the generations together and breaking down the social barriers between them.

Project 562-- Sharlyce and Jennie Parker
Photo of Sharlyce and Jennie Parker, from Project 562 by Matika Wilbur.


Fights against erasure– Matika’s devotion to both her Native heritage and cultural preservation are demonstrated through her efforts of photography activism. Her projects are based on transcribing the traditional knowledge of tribal members and descendants. Storytelling is the core element of American Indian culture, and by recording the stories of tribal members, she protects the life of the histories of the Native Peoples.  She preserves indigeneous languages and historical moments through her efforts of hearing organic dialogue from tribes and photographing places that have significance. Matika illustrated the Wounded-Knee massacre, which took hundreds of innocent Lakota lives, and forever remains a traumatic and horrifying moment in Native history. She represented the impact and resilience of these Indigenous Peoples by photographing a Lakota member now at the site of this atrocity that affected their ancestors. These photos along with all of her other photos that are part of her project testify to the strength of Native Peoples both past and present. The photos also combat the “Vanishing Indian” stereotype because the photos are of modern day American Indians. The “Vanishing Indian” stereotype is based on the idea that Native Peoples only existed in the past and Matika’s photos from Project 562 demonstrate the exact opposite. Matika Wilbur’s work allows American Indians and their culture to never disappear.

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John Trudell – Oklahoma Tribal Gaming Dispute

Biographical Timeline | Leadership Qualities | OK Tribal Gaming Dispute | References

Tribal Gaming first began in the late nineteen-seventies. The initial form of tribal gaming came through bingo halls. By the mid-1980s, the United States began charitable gaming and state lotteries. Federally recognized tribes began running casinos as a form of revenue for communities. Contentions between the states and tribes questioned whether or not tribes had the authority to conduct gaming w/o state regulations.

In 1987, the court case: California v. Cabazon Band of Mission Indians (480 U.S 202) settled the conflict at a national level. The US Supreme Court “confirmed the inherent authority of tribal governments to establish and regulate gaming operations independent of state regulation, provided that the state in question permits some form of gaming.”

In the following year, Congress passed the Indian Gaming Regulatory Act (IGRA) of 1988. With this act, the state was given a voice in determining the scope of tribal gaming through a tribal-state compact for Class III gaming. Class II and I were to be regulated under full tribal authority. Furthermore, the National Indian Gaming Commission (NICG) was to maintain regulations at a federal level. 

This was enacted in 1988 as Public Law 100-497 (25 U.S.C. 2701). Within this law, the framework for tribal gaming was established. The regulations for each class remain different. Class I gaming includes traditional Indian gaming and social gaming for minimum prizes. In class I, the regulatory authority belongs to the tribal governments. Class II gaming includes games of chance, such as bingo, pull tabs, and punch boards. This authority to license and regulate remains with the tribes, but it must be approved by the NIGC. Class III gaming is the broadest category. Class III includes all games outside of Class I and II, such as slot machines and table games. This category generates the greatest revenue and must be negotiated through state-tribe gaming compacts, approved by the Secretary of the Interior and the tribe must have their gaming ordinance approved by the NIGC. 

In Oklahoma, the first gaming compacts were signed in 2005. This was a 15-year compact with renewal set for January 1st, 2020. The current issue lies within the state government and their response to the Class III compact renewal. Governor Kenny Stitt(R) and the state of Oklahoma argue that it is time to renegotiate the compact. The State believes that the tribes owe greater taxes on their exclusivity fees for operating Class III gaming. Under the gaming compact, Oklahoma Tribes are required to pay an “exclusivity fee” for the exclusive right to operate Class III gaming. This form of revenue sharing is not explicitly authorized by the Indian Gaming Regulatory Act. Oklahoma tribes pay an average of 10-15% of their gaming revenue to the State. A recent Oklahoma Gaming Compliance report showed that the state received $1.28 billion in exclusivity fees since the Class III gaming compact was in effect. These funds have been directed to a variety of programs, most of which funds public education. Public school districts, especially rural, rely heavily on these funds. 

Kenny Stitt Media
Oklahoma Governor Kenny Stitt (R) discusses the renewal of Tribal Gaming Compacts Thursday, Nov. 14, 2019, in Oklahoma City. (AP Photo/Sue Ogrocki)

Many tribes are in opposition of the greater taxation rates. Oklahoma Tribes argue that the compact was an agreement between equals. In order to renegotiate, both parties must be willing. Additionally, many tribes believed that this compact was set for automatic renewal. Governor Stitt has stated that the tribes must renegotiate or they will be illegally operating their casinos. Since then, the Cherokee, Chickasaw and Choctaw nations have issued a federal lawsuit on Governor Stitt. Their argument focuses on this portion of the compact: “This Compact shall have a term which will expire on January 1, 2020, and at that time, if organization licensees or others are authorized to conduct electronic gaming in any form other than pari-mutuel wagering on live horse racing pursuant to any governmental action of the state or court order following the effective date of this Compact, the Compact shall automatically renew for successive additional fifteen-year terms.” Under this, the tribes believe that the compact should renew. The state government disagrees. It will be up to the federal courts to decide. The National Congress for American Indians, the Seminoles, and Muscogee Creek Nations have vocalized their support of the lawsuit. In the meantime, Gov. Stitt recommended to place the funds in escrow until the dispute was handled. However, Mike Hunter, the Attorney General stated that this was not possible. Tribal leaders have shown willingness to negotiate, but they want the Governor to honor the automatic renewal, remain respectful on the agreements made between Tribes, and honor the sovereign rights of Tribal Nations. 

Cherokee Nation Principal Chief Chuck Hoskin Jr., along with 50 representatives from over 30 nations, speaks to media at the River Spirit Casino in Tulsa, Oklahoma, on Thursday, Dec. 19, 2019.
Cherokee Nation Principal Chief Chuck Hoskin Jr., speaks to media at the River Spirit Casino in Tulsa, Oklahoma, on Thursday, Dec. 19, 2019. Photo by Tres Savage

Tribal gaming is one of the main sources of revenue for many federally recognized tribes. It is a critical driver of the economy because it generates 45% of all gaming revenue in the US. Since the passing of the IGRA in 1988, tribal gaming has grown from $121 million to over $32 billion in 2017. Revenue from tribal casinos provides careers, supports local businesses, and funds state, local, tribal government programs. This funding allows tribes to stimulate the economy, provide services such as housing, health care, education, and employment. 

Tribal gaming provides many opportunities for improving local infrastructure. In 2017, the Oklahoma Native Impact Study reported that Oklahoma tribes are responsible for 96,177 jobs, $13 billion in annual contribution to Oklahoma economy, and $4.6 billion in wages and benefits to Oklahoma workers.

If John Trudell was alive to comment on this issue, he would say, “Our ancestors fought for the right to do whatever they so choose on their homelands and territories.  Our tribal governments operate to serve the people and by demanding more from our tribes, we cannot provide for our people. The corporate greed that has permeated our state and federal government seeks to exploit our lands and bodies for profit. The very same government that occupies the lands of our peoples seeks payment for our occupation, when it is the government that should be paying for its occupancy. The rent is long overdue. The government, as an institution, operates to maintain a status quo. Those in power will remain in power while our people are perpetually subjected to economic enslavement.

These nations made an agreement and it is up to you [the state government] to uphold your end of the bargain. These nations seek to maintain a mutually beneficial relationship. If you have interests in these people, you must maintain a level of respect and integrity. By ignoring these nations, you are ignoring their rights as sovereign entities. This country was built on the backs of Indigenous peoples and it still relies on them today. This issue, for the government, is about making money. Meanwhile the issue for these nations is honoring your word. Respect and recognition sit at the center of our values. We have honored ours and we will continue to do so. It is up to you [the government] to do the same.”

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John Trudell – Leadership Qualities

Biographical Timeline | Leadership Qualities | OK Tribal Gaming Dispute | References

Inspiring

John Trudell was and continues to be an inspiration to Native American activists across the globe. He created an image and a brand that “made the spirit of the people stronger.” He was able to unite generations of Native Americans because his music and poetry drew on traditional Native American styles and themes that older generations could connect with, while incorporating modern characteristics that younger people could relate to as well. His music worked to preserve part of his cultural heritage and inspired people to connect deeper with their roots. Not only did he reach across the age gap, but across the gender gap as well. In his time with AIM John was constantly advocating for the voices of women to be heard, because he felt that they were so often lost in the crowd. He was a particularly strong advocate for the agency of his wife. After her death he made sure that people knew the amazing work that she had done, that her death was not simply defined by his work, but by her own advocacy for Native American rights and sovereignty as well.

Charismatic

People were inspired by John because they were drawn to him, he was powerful in the way that he could draw crowds when speaking at events. His charisma is what gathered the attention of federal agencies, and even frightened them and caused them to label him as dangerous. John did not back down from his beliefs or ideals and he challenged and criticized those who were lacking in upholding their own morals and beliefs. The US government was a main recipient of his criticism because he argued that they not only lacked care for their own people, but for the planet they lived on as well. During the Alcatraz occupation John fought to protect the rights of ALL Native Americans, and would not be paid off in order to back down from his beliefs. He burned an American flag on the steps of the FBI building because he said it was desecrated by the racism, classism and sexism that it represented. The American flag did not represent freedom in John’s eyes because not all were free.

Courageous

There were many instances in which John Trudell should have been afraid for his life, but nevertheless he upheld his values and kept fighting for what he knew was right. During the Civil Rights Movement in the 1960s the FBI began a program called COINTEL, which aimed to shut down the movement, but when AIM began vamping up as a political player they shifted their focus to John Trudell himself. His active involvement in the Alcatraz occupation and other sit ins at Wounded Knee and the BIA placed a target on his back. The FBI feared John because of his ability to motivate and mobilize not only Native Americans, but non-natives as well, as seen at Wounded Knee. AIM was eventually labeled as a militant terrorist group at the Wounded Knee protests, which was a way to enable and excuse violence against the activists there. One of the more terrifying moments in his life came with the death of his wife, mother-in-law and three children after burning an American flag atop the FBI steps. Although the fire that killed his family was ruled as an accident, John was certain it was murder. This moment in time was a sure indicator that if someone could kill people as innocent as his family, they could surely kill him.

John Trudell FBI file
A page from John Trudell’s extensive FBI file, which lists the many “militant” activities he participated in while advocating for Native American rights.
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Jeanette Armstrong – Biographical Timeline

Biographical Timeline | Leadership Qualities | Renaming Mt. Rainier | References

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Jeanette Armstrong – Leadership Qualities

Biographical Timeline| Leadership Qualities | Renaming Mt. Rainier | References

Venerable

One way to determine whether or not someone is a leader is by looking at how their community views them. In Jeannette Armstrong’s case, it is clear to see that her community considers her to be venerable; someone who is greatly respected due to her wisdom and strong character. Over the years, Armstrong has spent her time working with not only in the Okanagan community, but working internationally with other Indigenous peoples to raise them up and find solutions to their problems. This can be seen through a multitude of ways: her first novel, Slash, came about due to a request for curriculum in schools that would educate students on contemporary issues that Indigenous people face. She was appointed as a judge for the First Nations Court of International Justice, in order to give a decision on whether or not the Government of Canada had violated laws against Indigenous peoples. Additionally, while she serves as the Executive Director for the En’owkin Center in Canada, she is also a consultant for the Center of Ecoliteracy in California, where she has shared the Okanagan philosophy of En’owkin. These examples, along with her many awards, recognize Armstrong for being someone that many people turn to when they struggle with questions. Armstrong is recognized not only amongst her community, but across nations and continents for being fair, trustworthy, and wise.

Preserver

Armstrong at a University of British Columbia graduation

The Syilx oral language, known locally as nsyilxcən, is the traditional language of the Indigenous Syilx/Okanagan Peoples. Due to the decades of assimilation practices, Nsyilxcən is considered an endangered language. The En’owkin Centre, a Syilx education institution, is dedicated to implementing Indigenous knowledge and systems, by providing access to Nsyilxcən learners of all ages and skill-levels. Jeanette Armstrong, the Executive Director, is committed to rejuvenating the traditional understandings of the Syilx histories, cultural frameworks and values, and skill-based knowledge stored within the oral traditions of Nsyilxcən. For the youngest students, bilingual children’s books–such as Armstrong’s “How Food Was Given/How Names Were Given”– reintroduces the traditional oral narratives of Indigenous people’s connection to the land and water of their homelands. For older students, they continue to reestablish their ties to the Nsyilxcən language and the Syilx traditional land and waterway ties. For these students, the En’owkin Centre also functions as a hub, where Syilx members can access academic planning for public post-secondary schooling, financial planning, and a cultural awareness program that facilitates connections to larger Indigenous movements. In a 2009 interview between Armstrong and the Center for Ecoliteracy, she underlines the importance of En’owkin, which in Nsyilxcən translates to a foundation for sustainable living. Thus, Armstrong’s core ambition for the En’owkin Centre is to reestablish community and traditional sustainability practices through education. By sharing her insight and knowledge, which have been passed down generationally to her, Armstrong hopes to reject the effects of colonialism in the Okanagan communities and to restore the once perfect unison between the Syilx people, the land, and the water.

Community-based

Armstrong for the Columbia River Treaty

Jeannette Armstong has created community organizations and programs for Okanagan people to improve their traditional language or cultural knowledge. Because of this, Okanagan/Syilx people have a stronger ability to connect to their history and fight for their rights. Born into the Penticton Indian Band of the Syilx Nation, Armstrong has fought for legal justice for her people and the Canadian government. In her novels, such as Slash or Whispering Shadow, Armstrong brings assimilation and Indigenous culture  to the mainstream community. Despite the challenges of the federal court and government, she continued to fight for the preservation of her culture and community. While she taught at the University of British Columbia Okanagan (UBCO), she used her knowledge to teach Sylix reading and writing courses, and the legal framework for Okanagan people to regain their rights. She also established the En’owkin Writing Centre for Okanagan people to refind their traditional language. Armstrong encouraged the combination of Syilx and English teachings to remember their culture. She has been participating in the Okanagan Nation Alliance since its founding as a council member. For example, she worked with Okanagan Nation members to discuss the water and food shortage in 2010. Sustainability continues to be their main issue of discussion. 

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Winona LaDuke (Ojibwe) – Leadership Qualities

Biographical Timeline | Leadership Qualities | Whanganui Water Rights | References

Winona LaDuke’s success in movement-building can be attributed to her personal mix of leadership qualities. The most critical of these qualities are her vision and ability to innovate, her patience, and community-oriented philosophy. These traits have been specifically highlighted because they are the pillars on which LaDuke’s work has been built.

Vision 

Winona LaDuke is a visionary, taking innovative approaches in her activism. Her career in raising awareness for indigenous issues began in earnest in 1985, and since then she has shown a remarkable ability to adapt and take advantage of changes in society and technology to further her cause. She has made abundant use of media, and her outreach has evolved over time , now spanning an impressive list. She has written several books (including a novel), essays, and articles, as well as appeared on television in documentaries. More recently, she has extended her campaign to the internet, keeping pace as it quickly became popular. In short, she has entered nearly every single form of media in existence. Her highly creative approach to media has led to recognition on several levels.

LaDuke has also been highly innovative as an environmentalist, with her work on renewable energy systems and issues such as climate change. She has used the broader scope of general environmental problems to draw attention to issues of environmental injustice regarding Indigenous communities. LaDuke rarely approaches issues from the “traditional” standpoint; more often, she paves the way for a new type of solution, often larger in scale and proportion than is expected. Using her background in economics, she has advocated for new  energy economic systems based on wind and solar power. By doing so, she hopes to draw both economic and environmental benefit for Native America. On her website, she also supports a crowd-funding initiative for solar energy, claiming that this new, unconventional method could prove to be a more effective means of financing solar energy. This shows a clear trend in LaDuke’s activism of being quick to embrace new and innovative methods to solve old problems. Rather than simply following in the footsteps of other native leaders before her, LaDuke clearly saw a vision of her own and pursued it, resulting in explosive success.

LaDuke with a solar panel as part of her clean energy initiative

Patience

Patience is one of Winona LaDuke’s most powerful qualities, and it is one of the driving forces behind her success. She exhibited patience from the beginning of her career as an activist, but also in her personal life. When she first moved to the White Earth reservation, for example, she was not accepted by the Ojibwe nation that she felt she belonged to. Rather than explosively confront this rejection and start a movement from the get-go, however, she bided her time. LaDuke worked at White Earth as a school principal and slowly got involved in local issues. She used her education in economics to help the reservation’s community, and then slowly transitioned into activism. Though she had been involved in activist groups since her undergraduate education at Harvard University, she worked patiently over the years to gradually establish a movement among her people, starting small and growing larger until groups from all over the nation became involved. As a Native leader, she tackles issues that have spanned centuries and will likely carry on for years. Attempting to rush these kinds of change would likely end in failure. While LaDuke still pursues great change, she takes her time, serving a higher purpose in looking to posterity. 

From LaDuke’s Acceptance Speech for Green Party V.P. Nomination Jun 25, 2000

Concern for her community 

Winona LaDuke’s leadership philosophy is highly community-oriented. Instead of leading from the front, her movements are often based within the community. Her first major ventures into activism came from within the local Ojibwe reservation at White Earth. Rather than just attempt to drive change by challenging an adverse outside environment, she has also chosen to focus on strengthening communities, preparing them for these adverse conditions. For example, to a greater extent than other leaders, LaDuke engages with youth. LaDuke has said, “We make sure the kids are part of everything. In most of America, it seems you don’t matter if you’re not between 25 and 50.” With her focus on youth, LaDuke targets  She frequently sets up and attends events to simply meet and discuss issues with communities all over America.

In the beginning of her career, LaDuke first devoted her energy to changing her personal community from within. Early on, she faced resistance to the White Earth Land Recovery project. “I need to deal with them because it affects other people where I live,” she said, referring to the power structure in her community.

Winona LaDuke engaging with local youth in the community

Winona LaDuke’s first major work as an activist was helping found the Indigenous Women’s Network, a platform that focuses on ensuring Native women have sovereignty over themselves and their environments. It is telling that instead of immediately trying to challenge their white oppressors, LaDuke valued strengthening the Indigenous community as a whole by targeting this deep social issue.