A sampling of Grassroots housing efforts at Pine Ridge Indian reservation: A community development tool

EarthTipi

EarthTipi

By Clinton Wood

Author’s note

This paper is a brief summary of research performed for a master’s degree program at Colorado State University. If you would like more information, please contact Clint Wood at clint@clintonlwood.com.

Research participants’ names have been coded to protect privacy.

Introduction

Pine Ridge Indian Reservation is in need of several thousand houses to alleviate overcrowding and improve living conditions. The United States government has failed to provide appropriate or sufficient housing, and other individuals and organizations who have attempted to build homes for the Lakota have met with widely varying results.

Questions

In an effort to document reasons for housing failures and successes, I asked the following questions:

  • What problems and barriers have the Lakota encountered in their community-based efforts to build homes on the reservation?

  • What factors contribute to success or failure of such housing efforts?

Approach

To answer these questions, I interviewed twelve individuals who have attempted to build a home and three who are otherwise knowledgeable about housing efforts on the reservation. The process began with leads suggested by colleagues as well as leads established on past visits to Pine Ridge. The method of initial contact varied greatly: some participants were called by phone, but most were initially contacted by visiting them at their home because this is generally the most reliable way to find people on the reservation. All interviews were completed in two visits to the reservation of four to five days each during fall and winter of 2010.

Technologies

These fifteen Pine Ridge residents talked about about their experiences with numerous housing technologies. These technologies included:

  • Earthship (tires rammed with soil, extensive use of salvaged items, earth berms)

  • Wood framing

  • Straw and clay insulation/infill

  • Log construction

  • Cob (sand, straw, and clay built in a monolithic manner)

  • Straw bale

  • Dismantling of abandoned buildings, building a new structure

Themes

In the process of transcribing the interviews, several themes, or common experiences, emerged from participants’ accounts of their projects:

  • Use of local and salvaged materials

  • Reliance on the local “informal” economy

  • Planning a house of a manageable size

  • Valuing home ownership

  • Factors influencing success or failure.

Use of Local and Salvaged Materials

Participants used local and salvaged materials extensively, such as:

  • On-site materials, such as logs, clay, soil

  • Locally-sourced lumber, straw bales

  • Salvaged wood, shipping pallets, concrete slabs.

Local materials reduced costs because they could often be obtained for free and they were often obtained from on or near the building site and hence did not need to be shipped or hauled. Local materials were also readily available and hence more could be obtained quickly if necessary.

Reliance on the Local Economy

Observations about or activities within the local economy

Participant

Observation or activity

P1

Promoting locally produced, renewable energy to prevent money from leaving the reservation

P2

Advocating for factories to be built on the reservation to provide jobs

P3

Supporting business and networking on the reservation; recognizes “underground” economy

P5

Milled and sold lumber from local trees

P6 (and P13)*

Bartered for heavy equipment and salvaged wood

P7

Would like to see the tribe have access to their timber, as granted through treaty rights, for possible sale value

P10

Runs community development organization; says houses need to be viewed as an investment

P11

Attempted to barter with labor (unsuccessful)

P13 (and P6)*

Bartered for heavy equipment and salvaged wood

P15

Does gardening work in trade for heavy equipment; giving excess materials to helper

  • P13 and P6 collaborated on the same project but were interviewed separately in order to record different perspectives.

 A great advantage of working within the local “informal” economy was significant reduction of costs. Through trade and bartering, builders could:

  • Obtain materials at reduced cost

  • Use equipment, such as tractors, to which they otherwise would not have had access

Planning a House of Manageable Size

Several participants mentioned that building a small house, or one of manageable size, was important to the success of a project because the house could be completed in one summer before bad weather set in. Similarly, a roof was an important construction milestone because it provided both shelter for workers, protection for the structure, and protection for tools and materials, regardless of the extent of progress.

P6 suggested that getting the roof on the house had an important psychological benefit: the walls were going up steadily, but once the roof was completed he thought, “I didn’t think it would be happening, but it is now.”

Valuing Home Ownership

Participants spoke of numerous benefits of owning a home, such as being able to have a garden, having more space for kids to play safely outside, not having to pay rent, and getting away from the cluster housing situation. Table 2 summarizes participants’ views about benefits of home ownership, or reasons they live in their own home.

Table 2: Views on benefits of home ownership, or reasons for owning a home

Participant

View

P1

Can have sweat lodge, garden, livestock.

Kids can go out and play and learn while they’re playing.”

P4

Help the people become more independent of Indian Reorganization Act (IRA) government

P7

Wants to build a sturdy, warm house

P8

More leniency with utility payments.

P9

I’m safer out here. I never lock my doors.”

P10

Home is an asset: “…it’s where you live, it’s where you spend most of your time, you’re probably going to pass it on to your kids.”

P11

Wants to have a choice of housing, and show his kids they can have a choice, too.

P12

I can do anything. No rules or nothing. I can do what I want to.”

P13

Provide a place where family can be the best they can be.

Less likely to be vandalized.

Factors Influencing Success or Failure

While many factors affected a project’s outcome, three main factors emerged:

  • Experience and leadership

  • Resources and funding

  • Accountability and follow-through of off-reservation organizations or individuals.

Other factors, in particular issues with land ownership, were common. These are detailed at the end of this section.

Experience and leadership.

Several projects call attention to the importance of experience and leadership, but P13’s and P8’s projects highlight these skills particularly well. Their projects had three things in common: one, they involved outside volunteer or apprentice labor; two, they utilized alternative technologies; and three, the land was owned by the intended occupant. Nonetheless, their outcomes were very different because of differences in abilities and competence of the respective leaders and managers. P13’s construction leader had been building cob houses and leading internships for years and P13 ensured materials were on site when needed and put forth great effort to ensure everyone involved had good working relationships. In contrast, P8’s construction leader attended a few workshops and seemed to generate discord among the construction workers.

The construction of a house requires considerable skill, dedication, and preparation. A successful project must have the guidance of at least one skilled and knowledgeable person and be overseen by an effective leader (Clough, Sears, and Sears 2000). This is true both on and off the reservation.

Availability of resources and funding.

Lack of money may be an obvious obstacle when constructing a house, but in remote and impoverished areas such as Pine Ridge this obstacle seems to be magnified considerably. There are at least three reasons for this:

  • Running out of key construction materials and volunteer support may delay a project so severely that the house deteriorates beyond repair or workers may lose motivation.

  • Builders often do not have enough money to pay for gasoline to transport materials or workers, pay for help, or provide lunch for workers.

  • Up-front costs are difficult to cover because financial credit is difficult to obtain.

Accountability of off-reservation Organizations.

Both P7 and P9 suggested that outside organizations’ motives may not always be what they seem or be completely altruistic. P7 said that the woman who came to lead the construction of P7’s house may not have had P7’s interests foremost in mind, and P9 was concerned that her dome house project was being used for the organization or church to make a profit or gain prestige.

The organization that came to help P8 with her housing project was not well organized. The builders lacked experience and good leadership. Off the reservation, contractor licensing and similar registrations reduce the likelihood of incompetency and lack of follow-through. P7 suggested that registration or a clearinghouse could perform similar services and help alleviate such problems.

Other Factors.

The above factors determining success or failure were the most prevalent; however, participants also mentioned other challenges. These are summarized in table 3 below.

Table 3: Various housing obstacles and challenges encountered by participants

Participant

Housing obstacles or challenges

P1

Land disputes

P2

Land disputes, undeeded land

Difficulty in getting loans

Incompetent inspectors for tribal housing

Getting workers to building sites

P3

Cost of materials, especially shipping costs

Societal and familial problems

Difficulty in getting loans

No sense of purpose or ownership

P4

Lack of help and materials (his own home)

Lack of money to feed volunteers or pay for electricity to run tools

Lack of experience

No knowledge of funding or other assets

Political issues, derailment

P6

Difficulty in accepting a house that was mostly a gift

P7

Technical incompetence

Cultural insensitivity

No access to forest resources granted by treaty

Questionable motives of outside help

P8

Ineffective leadership

Technical incompetence

Owner (P8) feels she should have been more involved

P9

Inappropriate housing (“transition houses”)

Questionable motives of outside help

P10

Black mold

Lack of financial literacy

No sense of pride or ownership

P11

Lack of resources”

Equipment breakdowns

Lack of help, help backing out

P13

Finding materials

Getting materials to site

Maintaining community relations

P14

Age and safety of home

P15

Lack of money and help

Of particular note are construction obstacles that arise due to land tenure issues. When a parcel of land is passed to children it is not divided among them in a manner that gives each person a deed for a distinct piece of land. Instead, all the heirs get a percentage share of the entire undivided parcel. This can create problems with home building activities if the builder does not first secure the written permission of a sufficient number of his or her fellow heirs. Several participants advised that any aspiring builders secure the written permission of all stakeholders prior to beginning any construction project. P2 stated, “So if you are building and you have permission from your father and then he passes away and siblings say ‘I wanted that piece of land,’ unless there is something in writing, it will stop everything.”

Recommendations

Based on this research, I offer the following four recommendations for residential construction on the reservation:

  • Do not use Pine Ridge as a testing ground

  • Change the focus of government and outside assistance

  • Build community capacity, not just houses

  • Use construction to support and grow the local economy.

Do Not Use Pine Ridge as a Testing Ground

Beware the pitfalls of conducting “demonstration” projects. Keep these points in mind:

  • The reservation is not a testing ground; the Lakota need real solutions and real houses.

  • Demonstration projects may include innovations that are not easily replicated or practical.

  • Projects that are intended to demonstrate a housing technology but do not have habitation as the goal do not demonstrate value and are, therefore, not likely to persuade people to try the technique.

For example, a straw bale or cob structure intended to be a playhouse or passive shelter can indeed be simple and quick to build because plumbing, heating, and electrical needs are not part of the equation, but in a house intended for full-time habitation such requirements account for a significant portion of the planning, permitting, inspection, and, perhaps most importantly, cost and expertise (Steen, Steen, Bainbridge, and Eisenberg 1999).

The Lakota’s housing situation is serious and life-threatening. Therefore apply technological innovations prudently:

  • Builders must not indulge in innovation for its own sake, but should apply innovations thoughtfully in response to a change in circumstances (Fathy 1973).

  • New technology and materials should address the social and cultural needs of the community rather than relying on the community to accept and adopt the latest innovation (Davis 1995).

  • To have far-reaching and significant impact, technologies must be readily understood and easily replicated.

Nevertheless, there are times when alternative technologies are the most appropriate:

  • Traditional adobe or wood may be most appropriate in one case, whereas reinforced concrete, steel, and glass may be most appropriate in another. Function, climate, cost, building codes, and personal taste are some of the deciding factors. (Krinsky 1996).

  • There should be a balance between tradition and innovation (Davis 1999).

  • Buildings do not have to be primitive to be culturally appropriate.

Spence et al. (1993) state that the important thing about housing is not what it is, but how it supports people’s lives.

Change the Focus of Government and Outside Assistance

While test projects may be ineffective, housing on the reservation should also not take the “one size fits all” approach. Cultural and familial needs should be understood and direct the housing process.

In the past, the government’s answer has been to primarily focus on cluster housing. While cluster housing may reduce up-front infrastructure costs, research has shown that housing that does not meet the needs of its users will be poorly cared for and not last long (Strub 1996). Therefore, housing in general will likely cost more in the long run. Both P3 and P10 stated that houses that have been provided through government programs have not been well-maintained because there is no sense of ownership or purpose. Other participants mentioned destructive practices, dependency on government handouts, and inefficient use of government funds as problems associated with government housing.

The Native American Housing Assistance and Self-Determination Act (NAHASDA) of 1996 established the housing block grant system through which individual tribes can create their own tribal housing programs and apply for federal monies based on population and need. In spite of tribes reporting that the Act is generally effective (US Government Accountability Office 2010), it has not been effective at alleviating the housing shortage on Pine Ridge. For example, when P4 was asked if NAHASDA was helping to correct IRA policies and remove obstacles to housing on the reservation, he said, “I have no idea. You know, we still have waiting lists of 3000 or better.”

Build Community Capacity, not just Houses

On Pine Ridge there is a huge disparity between appropriate housing and housing supply. Housing, however, is more than shelter. Well-built housing encourages wealth generation because it provides healthy, comfortable spaces in which to raise a family and care for the elderly, provides places of employment, and confers status upon its owner (Spence et al 1993). Furthermore, family, religious beliefs, connections to environment, and life in general are all reflected in homes and their form and organization are influenced by the social interactions and rituals of the culture in which they develop (Lee and Parrott 2004; Ozaki 2002; Pottinger 1994). Jiboye et al (2005) state that not only is housing a reflection of culture, but contributes to the growth of culture and morals and is a reflection of the societal system that creates it.

These social and cultural interactions were important to the projects with which P13 and P4 were involved. P4 said the most successful part of the straw bale house project with which he was involved was bringing all the people together to do it: “There was initially a spirit that came in to it….” Similarly, P13 said that, overall, her family’s cob house is great and rates it an “8” on a scale of one to ten of satisfaction. She worked hard to maintain healthy community relationships and to keep everyone inspired, and her efforts paid off.

A healthy building culture is one in which people improve their own lives by being involved in the creative aspects of the housing process (Davis 1999). Housing is not just a product; it is also a process that is fundamental to the cultural well-being of the society that creates it and uses it (Mitchell and Bevan 1992; Minnery, Manicaros, and Lindfield 2000). Hence, local projects must employ and involve local builders and designers (Strub 1996). When outsiders command the housing process they take away a significant portion of the housing benefits.

This concept is reinforced by several participants’ assessments of their own projects. Completion of a house was not the sole metric of a successful project. P7 encountered significant obstacles and did not complete her house, but still rated her project a “five” because she had learned technical aspects of building and valuable lessons about how to recruit competent people. Similarly, P11 said that the most successful aspect of his log home project was “learning the do’s and don’ts” and he gave his project “beyond ten” on the rating scale. P15’s project is not yet complete, but he rates his project a “seven.” He says his current construction efforts are “just the beginning.” These ratings suggest that even when a project is not completed, participants benefit from the process.

Outside help should not be categorically rejected because there may be insufficient community expertise in engineering, planning, or architecture. Nevertheless, lasting and comprehensive solutions to the housing problem are more likely to be found when projects are conceived and controlled by the Lakota.

Use Construction to Support and Grow the Local Economy

The Lakota have devised numerous ways to survive in the tough Pine Ridge economy. Much of that economy is driven by “subsistence production, home-based enterprise, and socially based exchanges of goods and services” (Pickering 2000b, 149). P3 referred to the “horse trade thing that goes on to get enough materials to build a building.” The local, informal economy is significant and should not be overlooked in housing programs; in fact, it should be supported (Spence et al.1993).

In his interview, P1 offered the following advice: “whatever you do it has to come from the land.” If the Lakota use local natural resources, follow community-based approaches, and keep money and resources on the reservation, they may have more successful housing projects. It is not necessary to be relatively close to cities and airports to prosper in a rural setting. Identifying resources and knowing how to use those resources are more important skills (Isserman, Feser, and Warren 2009). However, political and economic environments have made it difficult for the Lakota to control their own natural resources (Pickering and Jewell 2008). To fully realize the potential of local materials and stimulate the local economy on Pine Ridge, Lakota control needs to be re-established. P5, for example, demonstrated the viability of local timber and lumber production, both as a profitable business and means to build his house; similar opportunities may exist for adobe brick making or production of construction-grade straw bales.

Conclusions

Many participants in this study attempted to construct their own homes to re-establish a sense of pride in their dwellings and free themselves from discontent with government cluster housing projects. They met with numerous challenges, but even when their projects were not completed most still showed a desire to try again and said they had learned many things about building a house. Such “side benefits” of the housing process are important. The Lakota need to benefit from the process by:

  • Earning a living

  • Learning construction techniques

  • Developing a sense of ownership

  • Building appropriate houses that enrich lives and build pride.

Government and outside assistance is important but should focus on removing obstacles in the housing process and making reparations for past transgressions. Outside assistance should make it easier for the Lakota to access, manage, and utilize their own local natural resources.

Pine Ridge is in need of anywhere from 3000 to 6000 houses. Simply “gifting” finished houses is neither an appropriate nor sustainable method of meeting this need. The Lakota should be integral to the planning, designing, building, and maintenance of homes and communities.

Acknowledgments

I wish to thank the residents of Pine Ridge Reservation for their time and hospitality during the interview process. The Oglala Sioux Research Review Board and Colorado State University Research Review Board also offered excellent advice on how to conduct the research in a respectful manner. Kathy Sherman, director of the Department of Anthropology at Colorado State University, provided much-needed background on the cultural aspects of the reservation. David Bartecchi, Director of Village Earth, shared his knowledge about land and housing issues. Brian Dunbar, the director of the Institute for the Built Environment, also gave important feedback regarding the content of this report.

References and further reading

 Bartecchi, David C. 2003. Social capital, structural change, and development on the Pine Ridge Indian Reservation. Thesis. Colorado State University.

Biles, Roger. 2000. “Public housing on the reservation.” American Indian Culture and Research Journal 24: 49-63.

Burke, Terry. 2004, February. Managing social housing for indigenous populations. Paper presented to conference of the Asia-Pacific Network for Housing Research, Hong Kong.

Chiu, Rebecca L. H. 2004. “Socio-cultural sustainability of housing: a conceptual exploration.” Housing, Theory, and Society 21: 65-76.

Clough, Richard H., Glenn A. Sears, and S. Keoki Sears. 2000. Construction project management. New York :John Wiley and Sons, Inc..

Corum, Nathaniel. 2004. Building one house: A handbook for straw bale construction. Bozeman, Montana: Red Feather Development Group.

 Davis, Howard. 1999. The culture of building. Oxford: Oxford University Press.

 Davis, Sam. 1995. The architecture of affordable housing. Berkeley and Los Angeles, CA: University of California Press.

 Fathy, Hassan. 1973. Architecture for the poor. Chicago: The University of Chicago Press.

 Isserman, Andrew M., Edward Feser, and Drake E.Warren. (2009). “Why some rural places prosper and others do not.” International Regional Science Review 32: 300-342.

 Jiboye, Adesoji D., L. Ogunshakin, and I. A. Okewole. 2005. “The socio-cultural dimension of housing: quality in Osogbo Nigeria.” International Journal for Housing Science and Its Applications 29: 153-163.

 Kilickiran, Didem. 2003. “Migrant homes: Ethnicity, identity, and domestic space culture.” In Constructing place: Mind and matter. edited by Sarah Menin, 99-110. London: Routledge.

 Krinsky, Carol H. 1996. Contemporary Native American Architecture. New York: Oxford University Press.

 Laderman, Elizabeth and Carolina Reid. 2010. “Mortgage lending on Native American reservations: Does a guarantee matter?” Journal of Housing Economics 19: 233-242.

 Lee, Hyun-Jeong and Kathleen Parrott. 2004. “Cultural background and housing satisfaction.” Housing and Society 31:145-158.

 McDowell, Kenneth. 1989. “Housing for native groups in Canada.” In Housing, Culture, and Design, edited by Setha M. Low and Erva Chambers, 43-55. Philadelphia, PA: University of Pennsylvania Press.

 Memmott, Paul. 2004. “Aboriginal housing: has the state of the art improved?” Architecture Australia 93: 46-48.

 Minnery, John, Michelle Manicaros and Michael Lindfield. 2000. “Remote area indigenous housing: Towards a model of best practice.” Housing Studies 15: 237-258.

 Mitchell, Maurice and Andy Bevan. 1992. Culture, cash, and housing: Community and tradition in low-income building. London: VSO/IT Publications.

 National American Indian Housing Council. [NAIHC]. 2001. “Too few rooms: Residential crowding in Native American communities and Alaska Native villages.” Retrieved from http://www.naihc.net/index.php/documents/research-reports/

 Neutze, Max. 2000. “Housing for indigenous Australians.” Housing Studies 15: 485-504.

 Ozaki, Ritsuko. 2002. “Housing as a reflection of culture: Privatised living and privacy in England and Japan.” Housing Studies 17: 209–227.

 Pickering, Kathleen. 2000a. “Alternative economic strategies in low-income rural communities: TANF, labor migration, and the case of the Pine Ridge Indian Reservation.” Rural Sociology 65(1): 148-167.

 Pickering, Kathleen. 2000b. Lakota culture, world economy. Lincoln: University of Nebraska Press.

 Pickering, Kathleen and Benjamin Jewell. 2008. “Nature is relative: Religious affiliation, environmental attitudes, and political constraints on the Pine Ridge Indian Reservation.” Journal for the Study of Religion, Nature and Culture 2(1):135-158. doi: 10.1558/jsrnc.v2i1.135

 Pottinger, Richard. 1994. “Sheltering the future.” American Indian Culture and Research Journal 18(1): 119-146.

 Rodriguez, Anita and Katherine Pettus. 1990. “The importance of vernacular traditions.” APT Bulletin 22(3): 2-4.

 Rolnik, Raquel. 2009. Report of the Special Rapporteur on adequate housing as a component of the right to an adequate standard of living, and on the right to non-discrimination in this context, UN Human Rights Council, A/HRC/10/7, available at: http://www.unhcr.org/refworld/docid/49a54f4a2.html [accessed 13 June 2012]

 Spaghetti Documentary Productions (Producer). 2004. Pine Ridge session one: A documentary on life and grassroots community development on the Pine Ridge Reservation, South Dakota U.S.A. [Motion picture]. (Available from Village Earth, P.O. Box 797, Fort Collins, Colorado 80522)

 Spence, Robin, Jill Wells, and Eric Dudley. 1993. Jobs from housing: Employment, building materials, and enabling strategies for urban development. London: Intermediate Technology Publications.

 Steen, Athena S., Bill Steen, David Bainbridge, and David Eisenberg. 1999. “Benefits of straw bale construction.” In Ecological Design Handbook, edited by Fred A. Stitt, 169 – 184. New York: McGraw-Hill.

 Strub, Harold. 1996. Bare poles: building design for high latitudes. Ottawa: Carleton University Press.

 US Census Bureau. 2010. Retrieved from the “American Fact Finder” online data tool at http://factfinder2.census.gov/faces/nav/jsf/pages/index.xhtml

 US Government Accountability Office 2010. “Tribes Generally View Block Grant Program as Effective, but Tracking of Infrastructure Plans and Investments Needs Improvement.” Highlights of GAO (Government Accountability Office) Document GAO-10-326.

 Van Hal, Anke. 2000. Beyond the demonstration project: the diffusion of environmental innovations in housing. Culemborg, Denmark: Aeneas Technical Publishers.

 Village Earth. N.d. Pine Ridge Reservation allottee land-planning map book. (Available from Village Earth, P.O. Box 797, Fort Collins, Colorado 80522)

Support Innovative Leaders and Organizations on the Pine Ridge Reservation

 

It’s that time of year again when your mailbox gets filled with countless appeals for help and funding. I know a great many of those appeals end up in the recycle-bin so I want to thank you for making it this far and reading ours.With so many great organizations, I know it can be difficult to decide where to direct your year-end giving.  We at Village Earth believe the most effective and efficient way to support the empowerment of marginalized peoples around the globe is to support and strengthen their own local and indigenous-run organizations. This is just as true for Native American Reservations, where local grassroot organizations often struggle to find the resources needed to design and carry-out their programs.

Village Earth partners with innovative local and grassroots organizations across the Pine Ridge Reservation, connecting them with donors and resources that enhance their programs and increase their impact.

Village Earth has been working on the Pine Ridge Reservation for over a decade supporting the work of grassroots leaders and organizations. Village Earth connects you with these grassroots projects, our Global Affiliates. You share the vision, hopes and challenges of the people and communities we work with.  Please take some time to learn about these innovative grassroots programs on Pine Ridge. We hope you will become as inspired as we are and decide to contribute to them.
Buffalo HumpEarth Tipi

Knife Chief Buffalo Nation

Lakota Buffalo Caretakers Co-op

Lakota Lands Recovery Project

Medicine Horse

Wounded Knee

Thank you!
David Bartecchi

 

EYC Helps Combat and Educate on Gender Inequalities

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The grassroots organization Empowering Youth in Cambodia (EYC) is best known for its four community schools in impoverished communities in Phnom Penh, and the 500+ youth they serve with free English and computer education. While running these schools stands at the core of the organization’s services, EYC also provides high school and university scholarship assistance, job placement assistance, professional development training, health services, and community organizing activities. All services work to fulfill the NGO’s vision to see empowered youth with skills and confidence to be leaders.

To further their vision, EYC was delighted to send six of their staff and students to attend a seminar on Gender and Behavior Changes facilitated by GADC (Gender and Development Cambodia), a local NGO promoting gender equality as a “basic human right necessary for Cambodia’s social, economic, and political development”.

Following their experiences and knowledge gained, these participants did their own training for EYC students on gender issues and developed a training class that was conducted over eight sessions at one of EYC’s schools, covering topics on Sex & Gender, Gender in Cambodia, Gender-based Violence, and Protection of Women’s Rights.

In the 2010 Global Gender Assessment conducted by USAID, in which the agency measured broad inequalities between women and men (Gender Gap Score), Cambodia placed 104th of 134 countries. The Gender Empowerment Measure (representing women’s political and economic participation) of the same assessment placed Cambodia 83rd of 93 countries.

The goal of this knowledge sharing initiative was to reduce gender-based violence in their communities and to encourage girls to assume more leadership roles in their schools, in addition to helping them to be more empowered and comfortable with openly discussing gender-based stereotypes and injustices.

As a result of this training class students worked together on creating a poster delivering their personal message and position against gender inequalities. Ms. Syneoun, a former student and team leader at EYC and the course’s facilitator shared, “I was thrilled to participate in the gender training. It is important to improve youth’s concept about stopping violence based on gender and value women at the community level”.

“It is encouraging to see how our students are increasingly becoming aware of wide-spread issues affecting their country and are showing initiative by taking an active role in developing their community,” said Drew McDowell, EYC’s founder and director.

EYC is currently working on replicating this training at their schools.

For more information about EYC and its services please visit their website at http://eycambodia.org

WIKOSKALAKA YUWITA PI (Gathering of Young Women)

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During the transition from being a girl to becoming a young woman, sometimes this can be a challenging time for young girls and their families. We would like to offer an opportunity to you to gain some Lakota traditional teachings related to becoming a young woman. We are offering a Young Women’s Gathering for up to 10 girls, ages 11-13 and their adult female guardian/parent/relative from October 19-21, 2012 in Porcupine, SD at the Tasunke Wakan Okolakiciye Center.

There will be teachings, activities and healing opportunities throughout the days and will end with a ceremony called Isna Ti Awicalowan Pi (They sing for her that lives alone – a reference to the time of isolation during a girl/woman’s monthly purification time) for those girls who are going through the ceremony after having their monthly purification time (Please note: do not plan on attending if you will be on your monthly purification time during the camp as spiritual ceremonies will be taking place during the camp).

As the future women leaders of families and of our great Lakota Nation, we humbly invite you to join us. Click here to download the complete info and registration packet.

Detailed Maps of Keystone XL Pipeline

KEystoneLXZoom

For those of us concerned about the proposed Keystone XL Pipeline it can be frustrating trying to find detailed maps of the proposed routes, information critical for assessing potential impacts. Drawing on data obtained from a FOIA request, the Keystone Mapping Project http://keystone.steamingmules.com/ has assembled an excellent mapping tool based on Google Earth’s KML format.

Map layers include:

  • Keystone XL Route
  • Milepost Markers
  • Waterbody Crossings
  • Gas Well. Within 1 mile of KXL route
  • Water Well. Within 1320 feet or 1 mile of KXL route

To view the highest resolution maps and interactive data, install the free Google Earth software and then download the Keystone Mapping Project’s KML file here. http://keystone.steamingmules.com/maps/google-earth-downloads/

 

Native Strategic Land Planning – A New Online Training Course from Village Earth

Pine Ridge

Village Earth and Colorado State University’s Online Plus is pleased to announce the launch of a new online training offering specifically developed for Native American land owners or anyone interested in learning more about Native American Land Tenure in the United States. The new course titled “Native Strategic Land Planning: Now and For Future Generations”  draws heavily from the curriculum of the same name developed by the Indian Land Working Group (ILWG). The original curriculum as well as Village Earth’s online adaptation was developed with support from the Indian Land Tenure Foundation (ILTF) based in Minnesota. Village Earth originally utilized this curriculum in 2008 during a series of Strategic Land Planning Workshops we hosted across the Pine Ridge Indian Reservation in South Dakota as part of a grant from the ILTF during which we developed the Pine Ridge Strategic Land Planning Map Book. Just this year, Village Earth and ILTF launched a new, enhanced mapping resource for the Pine Ridge Indian Reservation The Pine Ridge Land Information System (PRLIS), a free web-based mapping tool that gives Oglala Lakota Tribal members access to information about their lands. The online training takes advantage of the PRLIS as well as other online mapping tools not available when the ILWG curriculum was originally developed. We also hope that this new format makes this valuable training more accessible to Native American land owners across the United States.

This online training lasts 5-Weeks. The next session of this course will take place January 18th – February 22nd, 2013. Registration Deadline is January 14th.

For more information please contact David Bartecchi david@villageearth.org

Update from Earth Tipi

It’s been a long hot and very dry summer in South Dakota. Despite temperatures reaching over 100 degrees F and no rain, we grew some wonderful produce in our garden. Onions, parsley, collard greens and eggplants were bountiful while other choice veggies have been in sufficient supply but could have been better. Our main focus however, has been our light straw clay, home/office project. Construction began on June 15 and has been going non stop since then. A number of short visits from large groups made the project possible. While at times we have struggled just to keep things going with one to three of us, the days when we had groups of 5,10 and even up to 35 people (for 4 days) kept the pace manageable. One of the hard things about a project like this is to match up labor with critical points in construction. One phase is dependent on the next being completed. This week for example we are pressed to finish packing the walls with straw and clay so that when help arrives on Monday (Sept 17) we can start installing the roof!

We are still short funds for this project. If you would like to make a contribution please click here https://donationpay.org/villageearth/earthtipi/.

Update from Living Roots

Adobe Blocks for Cultural Center

Written by McKenzie Campbell, Founder and Director of Living Roots

Living Roots, Baja California Sur, Mexico, based non-profit is working to: Help endangered cultures protect their unique cultural identity by increasing economic opportunity and kindling a generation of youth as stewards.

We are excited to announce the roof is up on a Cultural Center/Marketplace in the mountain community of San Javier, which is the oldest continuously cultivated mission orchard in the Californias, rich with grape vines, pomegranates, dates and several of the oldest olive trees in the Americas. Throughout the summer, the community has come together to build adobe walls, a thatch roof and stone floor in the traditional way. The space will be an exhibition of San Javier history and culture, a store for regionally-made artisan food and craft and a tourism hub for visitors interested in mule rides, interpretative medicinal plant walks, rock art etc.

 We have been working with the community of San Javier and the surrounding ranches since June 2010, when the community identified the desire to protect their unique, self-reliant culture while developing a direct connection with a market for traditionally Baja sierra-made products and rural tourism. Through helping the community incubate a regional marketing association, Raices Vivas San Javier, and facilitating the collaboration of the municipal and state governments and the foreign resident community in Loreto, Living Roots has helped turn San Javier’s vision into a reality with the creation of the Cultural Center/Marketplace. With Living Roots assistance, the Raíces Vivas Marketing Association, primarily governed by women, has set the goal of forming as a legal entity by May 2013, with the hope of fully taking over fiscal and administrative reasonability for their community driven enterprise.

 We have also been pleased with the success of their youth programing this year. As part a series of Sierra Heritage Skills workshops with the aim of inviting local master craftsmen into the school system to re-teach traditional skills, Living Roots organized a several month Leather Work course. Students learned from tanning to making small bags and wallets how the unique regional leatherwork has been made for generations.

We are excited about this opportunity, secondary school students and teachers alike were eager to explore more ways to learn from local experts. Their enthusiasm has led to the creation of a “Jóvenes Documentalists” program which will launch this fall. This year long program will begin by professional training for youth in how to use cameras and audio equipment to capture the stories and know-how of the elder generation. Teams of students will then hike and ride to remote ranches, learning how to identify useful plants and the essential skills of traveling through their arid back yard landscape, and arriving to interview and learn from these local legends. Older ranchers are thrilled with the idea of being able to tell their stories and impart their knowledge before it is too late.

For more information, to get involved or to make a donation to Living Roots, please to go our website: www.livingrootsbaja.org or follow us on facebook Living Roots/ Raíces Vivas.

Kari-Oca II, the Indigenous People’s Conference at Rio +20

March-to-deliver-KariOcaII-Declaration

Written by Luminita Cuna, director of Maloca, who participated in the Kari-Oca II conference.

The United Nations Conference on Sustainable Development, popularly known as Rio +20, was one of the major international events of 2012. Over 100 Heads of States and Governments along with 45,000 participants attended this event which was supposed to nail an agreement on “the future we want” (the motto of the conference). The conference created big hopes and delivered very little, as opposed to Rio 92 United Nations Conference on Environment and Development where important and policy-changing agreements were drafted and signed.

Civil society had a strong participation in Rio+20, and one special event part of the UNCSD was the World Indigenous Peoples Conference on Territories, Rights and Sustainable Development, also known as Kari-Oca II. This conference was organized by the Inter Tribal Committee of Brazil (Comitê Intertribal de Memória e Ciência Indígena) with the help and support of other organizations and agencies. The event welcomed more than 400 Indigenous Peoples from all over the world. Its precursor was the Kari-Oca I conference, which took place in 1992, at the Earth Summit in Rio (UNCED).

Kari-Oca II took place June 13-22 in Rio de Janeiro. The 10 days were filled with activities from morning till night: meetings of the Indigenous Peoples where pressing issues were discussed, from the Belo Monte dam, to carbon credits and land grabs. There were daily work sessions to draft the declaration that would be the outcome of the conference, trips to the People’s Summit for Social and Environmental Justice during Rio+20, and the “Green Games”: cultural demonstrations and sports competitions open to the general public, in an effort to familiarize as many people as possible with the richness and beauty of indigenous cultures in across the globe.

The venue of Kari-Oca II was the “Kari-Oca village”, located on the Fiorcruz campus in the north-western part of Rio, the same sit of the Kari-Oca I conference. Some of the participants were leaders and organizers of the Kari-Oca I conference, 20 years ago. About 20 members of the Kamayura people arrived from their home in Xingu 2 weeks earlier to build two traditional ocas (longhouses) next to the arena where the Green Games unfolded. An electronic longhouse (Oca Electronica) was equipped with computers and internet connection and kept all participants linked to the rest of the world. On the main front patio, a beautiful Oca da Sabeduria (Wisdom Longhouse) held daily debates on environment, rights of indigenous peoples and Mother Earth, and other ardent issues. The Kari-Oca village was visited by government officials, and other important figures, some of the most notable ones being chief Raoni, and the princess of Kuwait. Indigenous People from Brazil that attended Kari-Oca took 3 or 4-day trips by boat, by truck, by bus, to join hundreds of their brothers and sisters from abroad. The Kari-Oca Caravan brought 54 leaders from Bolivia, Peru and Ecuador who travelled 9 days by bus across 5 countries, to join forces with Kari-Oca II participants.

The event was opened by a spiritual ceremony and the lighting up of the sacred fire, and it culminated with the signing of Kari-Oca II Declaration (read it here), followed by an impressive march of more than 400 indigenous people to Rio+20 site. Marcos Terena, one of the organizers and a prominent indigenous leader, walked into the Rio+20 conference and delivered the declaration to the UN Director for Sustainable Development Nikhil Seth, and Gilberto Carvalho, the Chief Minister to the Presidency of Brazil. The Declaration contains the Indigenous Peoples demands and recommendations for sustainable development and protection of the environment. It criticizes the “green economy” promoted strongly at Rio+20, stating that Indigenous Peoples are against the commodifying of nature, calling it the “capitalism of nature”. It decries the violation of the Indigenous Peoples rights to self determination, land, territories, resources, and to self-determined development. It criticizes unsustainable agricultural projects (chemically treated soya plantations), big infrastructure projects (hydroelectric dams), extractive industries , all which are a threat to the lives and livelihoods of Indigenous Peoples by poisoning and destroying their lands, besides contributing to climate change. The declaration demands respect for and protection of Mother Earth, lamenting the “continued economic colonization and degradation of Mother Earth and all life upon her”. It asks the UN and governments to stop looking for false solutions which will only further destroy Mother Earth, and demands the participation of Indigenous Peoples in decision making processes and the respect of their right to free prior and informed consent.

The event showed the important role that Indigenous People play in the big picture of sustainable development, demonstrated their capabilities of organizing themselves and delivering solutions to acute environmental, social and economic problems the world is facing right now.

Album: https://picasaweb.google.com/104022836368043816904/KariOcaIIRio20?authkey=Gv1sRgCKXdv4OdoNuWYw#

 

Knife Chief Buffalo Nation Hosts Children’s Camps on Pine Ridge

The most natural place for a young Lakota boy to be – on the back of the Sunka Wakan (horse)!

The most natural place for a young Lakota boy to be – on the back of the Sunka Wakan (horse)!

By Ethleen Iron Cloud

The summer has been extremely busy with two cultural spiritual camps that were held in June and July and a children’s cultural camp that was held in July also. Two young men went through the Wicasa Ihuni (Becoming a Man) ceremony at the first part of June. The purpose of the ceremony is for the young men to receive traditional teachings on becoming a man and more specifically, becoming a Lakota man. The young men go through four consecutive nights of Inipi (purification lodge ceremony) with other men who provide teachings, guidance and assist with the preparation for the buffalo hunt they do on the fifth day. During the preparation period, they are asked to make relatives with the spirit of the buffalo they are going to kill so that there will be a spiritual bond between them. The buffalo provides nourishment; sustenance and spiritual teachings for the young man to emulate and these teachings are intended to provide a path for the young man. For example, the Pte Oyate (buffalo nation0 protect their young by placing them in the middle of the herd when danger is imminent. Likewise, the young man is taught that when he has children, he must protect them at all costs. This is a very important teaching given contemporary times and situations where the father is absent is too common.

Covering the Arbor with pine boughs, a neighbor donated the pine boughs from his arbor, so we didn’t have to cut or kill any more trees! The arbor is where some activities took place and where the naming ceremony for the children took place.

The children’s camp was a great success! There were 22 children and their parent/guardians for a total of 45 people participating in the camp on July 17-20, 2012. The children’s camp focused on the ages of 7-10 and those who experienced grief, trauma and major loss. 19 of the children experienced the “wopakinte” (spiritual purification) by Elders, the intent of the ceremony is to provide an opportunity for the children‘s spirit to be wiped with sage which represents medicine for the spiritual wound they carry from the trauma, grief and loss they experienced. The Lakota belief is that only sage and eagle feathers can wipe away the spiritual residue left from the trauma; in this case sage was used. 9 children received a Lakota spirit name which is an important milestone in their lives as the Lakota people believe that the Lakota spiritual name anchors one more solidly to the earth and strengthens the cultural and personal identity. Another healing activity for them was the horseback riding provided by Bamm Brewer who did an excellent presentation and was very patient and kind while teaching the children who did not know how to ride. It was extremely hot during the camp, the temperature exceeded 100 degrees every day. Thankfully, there was a swimming pool for the children and one day Dr. Mark Butterbrodt treated them to the water slides in Rapid City. This camp would not have been possible without the prayers and hard work by all the volunteers as well as the people who donated to this camp. Lila Wopila Tanka (thank you very much)!! The children and their parent/guardian wrote such beautiful words about the camp and that they hope there will be another; one little girl said she had prayed for a camp where “ we sleep in tipis, where everyone loved each other, where we had good food , ride horses and where we went swimming and my prayers were answered”. She seemed amazed that her prayers were answered; her mother commented that the camp was a blessing for her family. It is hoped that we can offer another opportunity like this; we received a request from a neighboring Tribe to have a similar camp for their community. Unfortunately, we do not have the resources to offer such a camp on a regular basis. The ideal situation would be to offer a camp like this on a quarterly basis so that the children can stay connected to an important resource. With the suicide attempts and completions among our young people (there were 2 completed suicides of young men, both age 22 on the Pine Ridge Indian Reservation in the first two weeks of August!); a regular and ongoing camp would be an important suicide prevention resource.

Setting up the tipis. Each tipi pole represents a Lakota value or virtue and the cover represents the womb of our mother.

One of the Tipis that the campers stayed in. Ti Ikciye is the proper Lakota term for tipi

The adults participating in the camp also benefited, they participated in Talking Circles, participated in the Inipi (purification lodge) ceremony with their children and had Dr. Larry Burke share his Emotional Freedom Tapping (EFT) approach with them as a response to depression, diabetes management and obesity prevention/intervention. Hmuya Mani (Richard Two Dogs), Lakota Traditional Healer, provided immeasurable help not only in conducting the spiritual ceremonies for the children but he and Tony Bush, a local Porcupine community member and Vietnam Veteran made sure the arbor was covered with pine boughs. Gene Kolaczkowski, Psychotherapist from Gunderson Lutheran in Wisconsin provided great therapeutic activities for the children and Dr. Elizabeth Warson from George Washington University brought some Art students and did art therapy with the children. The volunteers were exceptional – Gina Good Crow, Susan Hawk, Savannah Jensen, Tamara Red Owl, Johnnie Big Crow, Dawn Frank, Jolene Martin, Wilma Kills In Water, Bev Tuttle, Mary Iron Cloud, Santee Baird, Chris Valandra, Brice Valandra, Elder Isaac Last Horse, Stella Iron Cloud, Laura Wilcox, Cindy Giago, Forrest Calhoun, Eugene Giago Jr., Bamm Brewer, Mark Butterbrodt, Yamni Frank, Ed Iron Cloud, Eileen Iron Cloud, Ramona White Plume, Tilda Long Soldier , Elizabeth, the Art Students, Uma, Peter, Gene, Larry and the ladies and gentleman from Gunderson Lutheran who helped with the sewing of the Inipi dresses for the little girls – all truly amazing in their caring and hard work!. I hope I did not forget anyone! All in all, it was a great experience for many; this quote from one of the volunteers says it all:

I will never forget this experience. All of the children were/are so special and unique in their own little way. I saw them experience unconditional love from family, Grandparents, Aunties, Uncles and Community Members. I also saw that for the children whom did not have a sense of identity, they left with a stronger sense of self and who and where they come from.”  

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 Future Events

We hope to start the fencing of the additional pasture so that the buffalo will have more land to graze and roam; and so that the current pasture does not get overgrazed. We hope to be working with Wild Idea Buffalo and their affiliates on this project. 7-8 miles need to be fenced and it will take about a mile a week to complete so the entire project should take about 7-8 weeks. We are also planning an Ista mni Wicakici Pakinta Pi (Wiping of Tears) ceremony for the Porcupine community on Saturday, September 1, 2012. There have been many deaths in the community over the past year and this ceremony is a way to acknowledge the loss, provide comfort through prayer, song, words of encouragement and food. The Lakota belief is that this signifies a way to strengthen fellow community members as they adjust to the absence of their loved one but does not mean it is the end of the mourning period or grieving. Traditionally, Lakota people have a dinner and giveaway upon the one year anniversary of their loved one’s passing. The Wiping of Tears ceremony is the Lakota way of saying “we know you are hurting, here are some encouraging words, food and prayers to help you on your journey without your loved one here on earth”.

Closing

Wopila (thank you) to all the people who have contributed to Knife Chief Buffalo Nation Organization, your generosity is most appreciated and have made it possible to continue with our work!