The Sometimes Lonely Journey of Entrepreneurship. What is Shopping Local?

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t’il’xest iŠĆqwǝnčút OKII NITANIKKOO Hello, my name is Mary Big Bull-Lewis. I am a mother of the best son and to the three pack of pups, wife, auntie to many, and an Indigenous entrepreneur; co-owner Wenatchi Wear & R Digital Design along side my husband, Rob Lewis. I am a Native American woman who enjoys hiking, backpacking, nature photography and spending time on the homelands of my ancestors. I am a member of the Colville Confederated Tribe; Wenatchi, Entiat and Moses bands & a descendant of the Blackfoot Tribe. I want to share my story in hopes it will provide a glimmer of hope for those who are working towards healing, those who have goals that are just within arms reach but seem so far away. I know what that is like. I sought out individuals to help me, which I unfortunately did not find many Native American women's stories readily available nor highlighted in the small town I reside in located in North Central Washington. I do not have all the answers or a guide on how to heal, because that journey is variable for each individual as we are all studying in western institutions, working in colonial context all while trying to fit in deconstruction of trauma. I have had the opportunity to speak at several events since launching Wenatchi Wear in April 2019. I have never enjoyed public speaking and even writing about how anxious I get, my throat is getting dry and my heart rate increases. Those anxiety driven triggers can quickly take over my whole body, mind and thought process. I worry that I am not enough, who am I to speak to a crowd and most importantly will my words stumble as they come out of my mouth. Those are all self doubt, wall building mechanisms that I put up in self defense. Because if I simply do not participate, I don’t have to go through those emotions and feelings. I don’t have take those barriers down and become vulnerable. I missed out on opportunities when I grew up because I was afraid of being my authentic self. Growing up in a primarily white community with my family being the only Native Americans (that I knew) in the valley, I found myself blending in rather than embracing my culture. It was easier to blend in, rather than have all eyes on me and questions I could not answer, which would leave me feeling like I was not Indian enough. Generational trauma continues to rear its head when least expected. Working through to understand the “why’s” is not an easy process. I always felt there was something missing in my life and a greater connection that I was unable to find. My grandma was a huge part of my life growing up. She lived up the street from us and we could go to her house whenever we wanted to. Greeted with ice cream, vegetarian meals and scriptures, she was always there for me when I needed her. She was not my biological grandma, as she adopted my mom when she was a baby. My grandma treated us little brown kids just as her own and there is not a day that goes by that I do not miss her or appreciate her. She passed away in the middle of my senior year of high school. It has taken me a long time to process her death, everything she did for me and understand the whole dynamic of a blended family. I didn’t know how to properly process her being gone, and shoved it down like I did with a lot of my feeling and emotions. Being grateful for having such a gracious person in my life, I do yearn for that relationship again for myself (but maybe I only get one in my lifetime, which is ultimately is enough for me), but primarily wanting that for my son and future family. Fast forward 18 years, a few jobs, house, marriage, a child, dogs, going back to college at the age 30, and I was still searching for the missing connection in my life. By beginning the healing process for myself, self reflection, this allowed me to unravel the heavily knotted past of my ancestors continual oppression, forced assimilation and systemic racism. Absorbing that my ancestors survived so I could thrive. To truly comprehend that my family members survived residential schools. That I am alive because of their survival is indescribably hard to comprehend. It was one of the most impactful processes I have done in my life, but also reinforced resilience and pride for my ancestors.. It is never too late to heal Allowing my past emotions to have space, to feel, cry, become angry, to realize that avoiding this process only continues generational trauma. My only goal in life is to create the best life for my son in anyway that I can. I wanted to connect in a way I have not had the opportunity to do so in this primarily white community and sought out what seemed like unattainable relationships. It was at one of my lowest times in my life that I grasped that my own negative behaviors would only dig me further into this black hole. My marriage was rocky, family relationships were difficult, and I was abusing alcohol. It has taken me time to openly discuss that topic because of the negative connotations that are surrounded by Native Americans and alcohol. I have feared for being perceived as the stereotypical drunk Native, and having to constantly relay that was not who I was and to feel necessary to discuss exactly how much I would consume in order paint a better picture. Which none of that matters as we all have our faults as humans. I was ashamed. That shame was layed on thick by relatives who felt they had the right to share my struggles openly on social media and/or gossip and elaborate stories. If you have a person in your family or a friend circles that struggles with substances, DO NOT kick them when they are down. That behavior can break a person when they are already spiraling. You do not have the right to share someone else’s story, EVER. We all have stories in our lives that we would rather not share or are not ready to share. Unfortunately our society has conditioned us to highlight negativity rather than positives, but we all have a choice to be a part of the solution to do better. That behavior of divulging, gossiping actually shows what type of person you are and that you are struggling with your own issues. Narcissistic behavior is unfortunately not a a stranger in my life and I know when to build boundaries for my own well being. I also hope that those individuals get the help they need in order to heal. Alcohol was introduced to Native Americans through colonialism. I also didn’t share because I do not want to be perceived as a Native who doesn’t drink anymore & is thought of as “better than everyone else” as that is a notion some put out there. Ultimately it is damned if you do & damned if you don’t. This is my story that was a major pivoting point in my life. I can share as much or little of my experiences and others can accept the truth or move along. Alcohol is not for me, but some people can handle it better. I only hope those with substance abuse are able to get help if & when they need it. There is a path for Native Americans referred to as the Red Road and a program called Wellbriety that is focused on Native American healing practices, and great resources for those programs can be found with a quick web search. Another reason that has kept me from sharing is the 'after effect treatment'; treated like people cannot drink around me because I cannot control myself. This shows up as being excluded from gatherings because there is alcohol. Each person is different with their path to sobriety, do not make assumptions because that is hurtful. Ask the person what they are comfortable with and respect their decision. Breath of fresh air Upon seeking new paths, I sought out other forms of help. A phone call led me to an Indigenous woman who was a behavioral counselor on the reservation and she has helped me more than she will ever know. She welcomed me with open arms into a safe place. I would travel 4 hours round trip to participate in a ceremonial practice, sweat lodge. She taught me how to chop the wood, stack the rocks in the fire and transport into the sweat lodge as well as the medicines we use. After my first sweat, I was reborn. This was the first time in my life I understood who I am and what my purpose is. The spiritual connection I felt was & still is indescribable. Attending church every weekend throughout my childhood never created this renewed sensation. It is a feeling that had been kindling in my soul & this connection set forth a blaze in my heart. I was saddened to find out that there is not a place to practice traditional healings on the homelands and continued to try to find connections in the Wenatchee Valley. Which sparked me to begin thinking about what my purpose is as an Indigenous, Native American, First Nations, Indian woman living on homelands. How could I use my voice and presence to continue the work my ancestors had started? Through this restorative time, I was able to comprehend a lot of the why’s I had growing up. I was able to forgive unhealed people who continually hurt me by resorting to lashing out or complete disassociation when they choose, and understand that I will never please everyone regardless of what I do. Coming to terms that it is imperative for me to make choices that bring me happiness. I understood the opportunities I had living in the city and to focus on finding ways to mesh what seems like two different worlds. Decolonize Over the next few years, my husband & I discussed launching a clothing line. We are entrepreneurs and branched out on our own in 2013 with our graphic design business, R Digital Design. We have always had a strong appreciation & connection with the outdoors. We met when we were 20 years old and he introduced me to longer hikes, as he has enjoyed mountaineering. Growing up, my family enjoyed taking weekend drives to new places, picnicking and exploring the land. Those were the best days when there was no agenda and we connected with nature in whatever gear/flip flops we had on. We would enjoy a bologna sandwich, on wheat bread with mustard, mayo and of course for the crunch & flavor - BBQ chips on the sandwich. After a good lunch we would play a game of kickball, baseball, hike, or race each other to see who is the fastest, then lay in a shady spot and smell the sweet smell of freshly cut grass, flowers, dirt and everything around us. Sitting under a large tree & feeling the breeze blow against my skin with all the smells of nature, still makes me pause in time and the play button is pushed to play the reel in my head with the flood of good times. We would go to pow wows & watch the rodeos. The dust kicked up from the dancers moccasins at the pow wows and their bright & beautiful regalia always mesmerizes me. Listening to the beat of the drum is like being inside mother earths heart. Walking around to see the Native booths and smell our way to the fry bread stand to enjoy a warm piece of bread was always one of my favorite stops. My husbands family enjoyed camping, mountain biking and then he began summiting mountains at the age of 16 with his mom & step dad. When I was very pregnant with our son, he went on a mountaineering trip and I was so afraid of him getting hurt and me becoming a single young mother. My own fears of heights, ledges and inexperience in mountaineering left me uneasy. Just because I cannot hike along narrow ledge paths, doesn’t mean everyone else has the same fear of rolling down a steep slope. He has continued to be my hype-person and encourages me on & off trails. He has continued to lead our family on many backpacking trips. I learned that although my husband & I have experienced the outdoors in many different ways, our connection to the land is one of the many things that bond us. We talked about how rad it would be to express our love for nature through wearable art. We knew we wanted it to be more than just a t-shirt or a sticker. Design with purpose. We bounced around ideas, and let those sit for a while. I was frustrated that there was not a place here locally for Indigenous Peoples, the original stewards of the land, and began to dive deep into the truth about the p’squosa (Wenatchi) treaties. I knew it would be painful & sometimes confusing to understand. Native Americans, Indians, Indigenous Peoples, First Nations (these are all names that are in reference to our race, and we all have our own preferences for what we would like to be called) and my preference is Indigenous, Native American and First Nations (this primarily references Canadian tribes). There are many of our people who still reside in the Wenatchee Valley, and many are constantly reaching out to each other seeking local groups to connect with in order to continue to teach our traditions and culture to our children. Unfortunately there is not a safe space dedicated to or lead by Indigenous Peoples. By safe place (many may not understand what that means), I speak about a place to gather with like-minded people without having to adapt to a colonizer community, a place to speak our languages, practice traditions, dance, cook and more. Many of our families have faced continued genocide, systemic racism and unjust actions. Residential schools have continued to plague our families, by our culture being shamed for existing and the children that were forced into the schools were forced to cut their hair, stop speaking our languages or practicing our traditions. In order to heal we must recognize the wrongdoings, learn and stop history from repeating itself. I recognized a lack of true Native American history taught, minimal recognition of the original stewards of these lands, being born and raised on p’squosa homelands, and wanted to design art that creates awareness & empowers Indigenous Peoples. I have literally been asked several times if the p’squosa (Wenatchi) tribe are extinct. Wenatchi Wear was born I wasn’t sure how our valley would respond to this new concept, but I knew that this is what I am here to do. Continue to use my voice and be present in a town that is named after my ancestors, but the spelling changed to the settlers pronunciation for their comfort and continued oppression. I am here to create awareness and continue to work towards land back. Our ancestors have fought for the honor of treaties for hundreds of years which many are still not rectified. In 2018, my husband & I began hosting an annual clothing drive for the Colville Children & Family Services. We received amazing support from our local community. This prompted me to dream big and imagine a gathering place. We partnered with Indigenous lead nonprofits to rally together for the families who were affected by the wildfires along the Colville Reservation in late summer 2020 & 2021. Our communities came together again to bring new unused items, food, water, clothes, blankets, tents, stoves, cash and much more. All while these collection sites are happening, I feel I am not doing enough and there has to be a better way. There has to be a way to have a community center that is for Indigenous Peoples. To know they have resources and a place to go to when in need or for support. A place for healing. I sought a way to amplify Indigenous voices. I launched the Wenatchi Land Back fundraiser in August 2020 after spending a year reaching out to organizations, boards and people with no clear partnerships or paths to further this vision. My goal for this fundraiser is to focus on gathering donations to obtain land back along the homelands of the p’squosa. Then to focus on building a community center for Indigenous Peoples and a trading post that sells only authentic Native American art. Creating space is healing. This project is not meant to be accomplished by or through one person, and I do not speak for an entire culture or tribe. It is a project that is bigger than myself & I am grateful for the people who have come together to form an Indigenous lead non-profit to take over this project and further our help. We have a board of ten, members of tribes in Washington State & Canada. We are excited for the future and what it holds for our community. The Indigenous Roots & Reparation Foundation is working on obtaining the 501c3 nonprofit status, and is currently recognized as a nonprofit in Washington State. The funds I raised through my GoFund Me have been transferred to IRRF. We are working on our brand development and small events. Donations can be made through our PayPal: info@indigenousrrf.org Getting comfortable with speaking in front of groups has gotten easier. I still get sweaty palms and experience self doubt, but through focusing on how to heal myself rather than putting a temporary band-aid over my fears, doubts and insecurities I am able to speak my truths with confidence. I find comfort in knowing that my ancestors continue to watch over me, patiently, while I continue along my path that they have paved. If you made it this far in reading this blog, you got a lot to process from this introvert. I write from my heart, experiences to hopefully shine some light on someone in need. To the little Indigenous girls growing up in a colonized world, trying to find where you fit - you are exactly where you need to be.

Allyship definition is a lifelong process of building relationships based on trust, consistency, and accountability with marginalized individuals and/or groups of people. not self-defined—work and efforts must be recognized by those you are seeking to ally with. Exploitation is a noun form of the verb exploit, which commonly means to take advantage in such a way. It is important to understand the difference and how on-demand-requests/inquiries can quickly evoke overwhelming emotions. This leaves the person who is referred to as an advocate to feel deflated. I dream of never being called resilient again in my life. I’m exhausted by strength. I want support. I want softness. I want ease. I want to be amongst kin. Not patted on the back for how well I take a hit. Or for how many. I came across those words by @zandashe on her Twitter post. These words resonate with me and I understand this work is a constant aim many are attempting to achieve. As always, I want to make it known that these are my opinions only and do not represent an entire tribe, culture, advisory board or council. Upon making myself visible and showing up authentically, I essentially became a mark amongst individuals and groups who then have felt threatened and attempt to gate-keep or remove me from discussions as an Indigenous woman speaking my truths. Understand we are not monolithic people. Questioning, interrogating, assuming, degrading are not new power trips to me. Boundaries are put in place for the sake of my wellbeing. My upbringing and life is my own story that nobody else has the right or permission to tell. Some have felt the right to highlight the lowest times in my life, gossiping and kicking someone when they are down are not genuine qualities to be proud of. I am an educated Indigenous woman who has continued to go against the grain, has worked hard for everything I have and will continue to do so while being present on the homelands. If that doesn’t flow with you, then you need to focus on healing yourself to understand your negativity: focus your time and energy on something productive. Gate-keeping or excluding our relatives (I use the term relative as referencing Native American, Indigenous, First Nations, Indian peoples) is an act of colonialism, and not one that I follow. I believe in banding together with like-minded individuals, groups, organizations because we can accomplish so much more together than separately. My projects are simply that, mine. I have not inhibited any progress of any specific group or individual, I will not be used as an excuse. I choose to savor those deep connections I have made with my Native relatives and non-native friends, acquaintances, because that is where motivation and support networks are able to thrive. These truths maybe difficult to hear, but not intended to create a divide. To create an opportunity for a multi- sided conversation rather than being told how a system that thrives on inequities is going to get better, with no clear path to change. It won’t get better unless we create actions to encourage allyship & we have to work towards better ways to create inclusiveness. Change is a tough process. By being present on the homelands, it has opened up doors that have been shut for many years. Some that have damn near been sealed with layers of oppressive concrete. That is thick. While navigating this continued path that my ancestors began (or as some refer to advocacy), I continue to learn about our ancestral practices, traditional languages, what has been erased through settler invasions, sovereignty, treaties and how the government has continually failed to uphold treaties. Very little or non of these topics are taught in our public schools, although many of Native American families continue to feel the constant rippling of generational trauma. As the residential schools ingrained the “kill the Indian, save the man” mantra into children’s minds. To be taught to be ashamed of our culture is disgusting. There is no pride in genocide. Many of those children that were ripped from their homes and placed into residential schools did not survive the torture. I have a difficult time talking about these atrocities, and I was not one of those children who were placed in the schools but my family members were. People have “requested” to hear from individuals who survived, and that is not something you demand individuals to relive. That is an exploitative request. Many who did survive have not had the opportunity to process those traumatic experiences with productive methods and mental health has been seen as negativity. Understand that those services were not or are not readily available to all who seek. Allyship Taking the time to learn and try to understand the true Native American histories is important work we all need to do in order to create positive change. The divisiveness and continually politicizing basic human rights is not productive but rather furthering hatred. I want to stress that again, ALL individuals need to do this together. It is not on the shoulders of one individual or group. That is unfair and ignorant. Understanding that it is not okay to ask a person, advocate, to give freely. Understanding that Native Americans have to continue to fight for our sheer existence and that that task done repeatedly has become an unconscious weight that is exhausting for our people and culture. When our government continues with genocidal actions that have been ongoing for thousands of years. Through blood quantum, reservations, non-federally recognizing tribes, stealing land, pandemics, systemic racism, oppression, and so much more. If you are not familiar with any of those topics listed, a quick web search or visit to a library or museum will provide educational information. As our Native American history has continued to be shared through a white lens, you may have to look into several resources. While intentions may be good to “go rouge” in your classrooms, asking individuals for free knowledge, time and energy is exploitation. It is not up to individuals to tell the truth, and if change is what we are all wanting in our school curriculum the schools boards and people in charge are where that has to stem from. I personally share history through art, and have collaborated with organizations to educate. However, I am only one human, who has family, two businesses and has to be mindful of how I spend my time for my own personal health. I limit my volunteer hours as I have to work to provide for my family. I do offer consultation work and have had great experiences with local organizations and boards who are actively moving towards change. Understanding Boundaries We all have boundaries, and not all are the same. I am not an encyclopedia of Native American, First Nations, Indigenous, Indian history. The one Native American individual or family member is not your go-to-service for anything related to our culture. I do not know every Native American that has lived nearby, nor do I know about issues, practices of all tribes across the US & Canada and beyond. As much as I would like to plug into a computer and have all of that readily available, it is not possible. Our culture has been long romanticized and thought of as mythical. Do not put that weight of knowing everything Indigenous on one person. Put that energy that you have into a productive way of getting that knowledge out to the public. Through colonization, our histories are difficult for many of us (Indigenous) to learn or have readily available. Forced to feel ashamed to be Indigenous or even discounted for not being raised in a particular way. Rather than having our families pass down information, generations are left with no traditions, no languages, no cultural practices because our family members were forced to forget. Understanding the knowledge we, Indigenous Peoples, took the time to learn is for us to continue to pass along to our families. Many of those are sacred practices that are not readily available nor for exploitation. Boundaries are put in place for our own reasons. Respecting those are important to recognize. I do not respond to every question I get because I know that person has not put in the simple work and I do not owe my time, knowledge or energy to every request. How to ally respectfully Continue to show support even when nobodies recognizing or the topic is not trending. The work towards allyship doesn’t stop. Ever. It is easy to get caught up in whatever is trending on social media or only focus on that particular issue. Social injustices continue even when we aren’t posting about them. Erasure of cultures, the planning and deployment of said plan are typically done behind closed doors. Making them easy to not see or be a part of the discussions. Show up in whatever way that means - write letters to government officials, understand why the work is important & how you can truly make a difference. Do not expect a BIPOC person to jump on the current exploited social injustice work because everyone else is or question their work because they are not joining in the trending topic. I cannot tell you how many times I’ve been asked, “Don’t you care about (insert current social injustice), because I don’t see you posting about it right now.” I do care about said issue, but continuing to advocate for the issue I’ve originally began standing up for, that are not resolved, is where I choose to put my focus. Looking at our past to understand we have to do things differently in order to create positive change is crucial. History continues to repeat itself every time we do the same thing. Know better do better. Continue to step aside & truly pass the mic to Indigenous Peoples. Don’t rely or assume we have all the answers. Our practices and methods have been long ignored and assuming we can fix all the wrong that has been implemented through colonization is inequitable. Asking to speak truths that have been long oppressed by our current systems is exploitation. It is not our responsibility to educate an entire school, town, city, state or country for free. Asking for free work is not creating lasting relationships. It is not owed. What is overdue: Recognition of our culture, Treaties honored and Land back. In no particular order or limits. Expansion is required. Creating allyships through trust, recognition of the labour through educating, knowledge, energy is productive and respectful. Decenter yourself & complex. This particular blog is one that I have been wanting to write for some time and have spent months critiquing. Recognizing the emotional aspect while getting the words right in order to continue to create allies while educating is a delicate undertaking. Maybe I am naive for thinking we can all become allies and respect one another for who we are, but I choose to continue this path. In a world where we can be anything, be kind. I dream of the day our next seven generations will be supported with ease & softness.

Land Acknowledgements As land acknowledgements are becoming more prevalent, it is important to understand & create meaningful recognitions. It is not enough to simply state whose land you are on. It is a start towards honoring, but important to understand it is not just a trend. For hundreds of years, our government has attempted to eliminate Native Americans through genocide, killing our culture, oppression and social injustices. It happened a long time ago, it doesn't effect or pertain to me. Our colonized history has us believe that these parts of history - social injustices, stolen land, oppression happened a long time ago therefore it doesn’t affect us currently. Our history books (not all) that are in our schools are written from a comfort third white-person lens, rather than speaking from first perspective history. That is why you, me and the majority of people do not know about who the original stewards of the land we currently occupy. It is everyones responsibility to continue to learn in order to do better. Many of our Native American parents & grandparents were forced into residential schools where they were forced to stop speaking our Native American languages, practicing our sacred cultural traditions, cut hair, forced into colonization. I have met family (Native Americans call acquaintances family - aunties, uncles, cousins, brothers, sisters) of the Wenatchi Tribe that have recognized our cultural teachings have been lost or a period of time where those important healings were not present in our families. Not only recognize but understand why we were not taught, why our history is non existent but also not blaming our own families for the pain they were forced into. Residential school conversations are difficult and extremely traumatic. However, they are a part of Native American history that is important to understand our culture & how this has effected generations and will continue to do so. Some may think, well cutting your hair is not a big deal. Native American cultures have a strong interconnection to long hair. It is an extension of our soul, it holds memories, connects us to the earth and is / always has been important. Our colonized culture shames boys and men for wearing long hair. Stop that. Some may think, languages are not a big deal. Many Native American tribal languages are extinct, because our ancestors were not able to pass along to their children or grandchildren. Our ancestors were punished for speaking traditional languages, practicing cultural teachings - they were abused physically and sexually. There is an estimated 6,000 children that died while in residential schools; however, there is no record or actual number available. Native American, First Nations, Indigenous children were taken from their parents, isolated from blood families to be treated inhumane in order to be assimilated. We are still here despite the horrific past. Our culture and traditions are our identity, we are deeply rooted in the land. So by acknowledging the land, we speak & recognize Native American culture and the important relationship to homelands. We are the land and the land is us. Missing critical history painted with comfort, means we all need to learn in order to grow. Massacres that happened on the stolen land of the p'squosa near Leavenworth, WA. Genocide & pandemics that decimated hundreds of P'squosa villages that occupied the land. Social injustices. Native Americans, the original stewards of our lands who were here long before settlers staked claim to the sacred land, were not even granted citizenship into the colonizers laws until 1924. Until 1957, some states barred Native Americans for voting. This was 37 years after women (not all) were granted the right to vote. These are just a few examples that are necessary to understand in order to begin to comprehend the inequality Native Americans have faced immemorial. We are still here. Now, Native Americans (like myself) who want to learn our ancestors history, languages or culture, we have to go to a museum to learn. We have to read a third perspective stories of our ancestors in history books. Do not speak past tense, recognize Indigenous Peoples are still here. I ask that allies who are willing to help get #landback support the #landprotectors & #waterprotectors do take the time to learn about whose land you occupy and how to do a proper land acknowledgement. It is a fine line between white saviors and allies. The difference is letting Indigenous lead. Listen & learn. Proper land acknowledgements need to include (but not limited to): Speak in present tense when referring to Indigenous Peoples. Indigenous, Native American, First Nations, Indian are all names that are used to reference our people. We all have our own preferences of what we prefer to be called. I personally prefer Indigenous, Native American and First Nations. First Nations is referencing Canadian Tribes. The name of the tribe(s), learn the traditional names and pronunciations. Recognize & say our traditional names and tribal names. That is truly who we are and shortening for convenience is another genocidal attempt. There are a lot of great resources: Native Land (app for smartphones, and interactive website), web search, books, contact the tribal museum. History of the tribe. Acknowledge the treaties - how tribal land was stolen and where are the tribes now. Original languages spoken, what were the traditional foods, names & spellings of tribal members, respect sacred land. How to support the tribe(s). Find out information about Indigenous lead projects - like land back, or Indigenous youth centers, community programs. Not all projects require monetary support, some need the help spreading the word - share, like and comments on social media posts, talk to your friends and family about Native American history. Your organizations can partner with tribes, or Indigenous lead organizations for clothing & food drives. Most importantly - step back, listen & learn.

I am writing this blog to share my opinion, and want to stress that I do not speak on behalf of all Native Americans. I respect each opinion on these matters. We all need to give the platform to Native Americans in order for them to share how they feel about these topics. I feel it is important for Native Americans to have their voices heard regarding the name changes, mascots, and the usage of tribal names. Respect each other even though some responses may not fit the consensus or align with how non-natives feel about it. For far to long, Native Americans have faced oppression, genocide, systemic racism and complete disrespect for our culture. Which, unless you have experienced in any form, or the boarding/residential schools - forced to cut your hair, not speak your original language or practice cultural traditions, forced to transform into what settlers deemed appropriate attire - this speaking platform that is now rightfully given to BIPOC, is not for you.

Over the past years, I have learned important history about the P'Squosa Tribe. As I had mentioned before, I am a member of the Wenatchi Tribe, born and raised here in Wenatchee. Throughout my school years, there was a lack of Native American history taught. It is crucial to know the history of our area & who originally called this home. Below is a timeline of events that eventually lead the tribe to be known as Wenatchi, becoming one of the twelve bands that compose the Colville Confederated Tribe, and where the tribal members are now. I am a firm believer that we cannot create positive change if we do not know the complete history. Twice the U.S. government promised the Wenatchi Indians rights to their homeland. Twice the government did not follow through with that promise. More than a century later, members of this now tiny band are scattered across Eastern Washington. They were barred from fishing in the Wenatchee and Icicle rivers, and Leavenworth - the Bavarian-theme tourist town, sits on a portion of their ancestral land in the North Cascades. Mathew Dick Jr. of Nespelem, a great-grandson of the Wenatchis’ last chief, John Harmelt, and several other tribal members were instrumental in renewing efforts to get the government to recognize the tribe’s rights. A documentary called “False Promises” recounts the history of the tribe that once numbered between 1,600 and 2,000 people is available on the Colville Confederated Tribe website: https://www.colvilletribes.com/history-archaeology In 1855, the Wenatchi tribe, known as the P’Squosa in their own language, signed a treaty with the U.S. government giving them a 36-square-mile reservation at the confluence of the Icicle and Wenatchee rivers and guaranteeing their hunting and gathering rights in an area called the Wenatchapam fishery, according to Richard Hart, an independent historian from Winthrop on whose research the documentary is based. The Wenatchapam Fishery is an important cultural site for the Wenatchi people. The land is currently incorporated into Wenatchee National Forest at the confluence of the Wenatchee River and Icicle Creek near Leavenworth. The fishery was named as a reservation site in the Yakama treaty from the Walla Walla Council (1855), and the boundaries were surveyed and designated by Army personnel in subsequent years. Following the establishment and reallocation of lands of the Colville Indian Reservation, Wenatchi Chief John Harmelt was supported by Chief Joseph of the Nez Perce people in lobbying for federal protection of Wenatchi rights to the fishery. More white settlers moved to the area, infringing on the Wenatchi's claim to the land, and the Great Northern Railway was approved to build a route through the reserved land. Another survey was commissioned in 1893, but federal agent L.T. Erwin, who was aligned with the settlers and railroad company, intervened in the process. He attempted to offer Chief Harmelt individual allotments in the mountains to the remaining Wenatchi people, however Harmelt insisted on consulting with his people before entering into a decision. In his absence, Erwin told the Yakama tribal leaders that the Wenatchi had sold their land rights, and the Yakama sold their share for $20,000. The Yakama, led to believe the Wenatchis were satisfied with the arrangement, then agreed to cede the Wenatchapam reservation land to the government. In 1894, Congress ratified the agreement, but Erwin never made a single land allotment to the Wenatchi. Two years later, each surviving member of the Wenatchi tribe was offered $9.30 apiece as their share of the land cession payment. They refused to accept. By the turn of the century, all of the Wenatchis’ homesteads had been taken over by white people. In 1931, more than 250 Wenatchis met at Cashmere and voted to hire a lawyer to sue the United States, but in 1935 the U.S. government blocked the lawsuit by voiding the Indians’ contract with their lawyer. The Wenatchis’ fight ended when Chief Harmelt and his wife died in a house fire in 1937, but their daughter, Celia Ann Dick, spent a lifetime telling her children the story. She died in 1997, but not before Mathew Dick “made the promise to her that I would do all that I could to finish the work John Harmelt started.” The Wenatchis were excluded from the historic federal court decisions in Washington and Oregon that granted the Northwest’s treaty tribes rights to half the salmon in regional waters. The site was never surveyed, and an Indian agent eventually ordered the markers moved high into the Cascades, where the winter snow was deep and fewer fish returned to spawn. In 1893, the secretary of the interior, responding to white protests about the proposed reservation, called a meeting of the Wenatchis and the nearby Yakama Indians to try to get them to give it up. At the meeting at Fort Simcoe, Indian agent L.T. Erwin promised the Wenatchis their fishing rights along with land allotments of at least 14,000 acres in the Wenatchapam fishery area. But the Wenatchis never got their reservation, although a number of their descendants live on the Colville Confederated Tribes reservation in northeastern Washington and some live on the Yakama Nation reservation in central Washington. In the case United States vs. Oregon, U.S. District Judge Malcolm Marsh classified all of the 12 Indian tribes and bands that make up the Colville Confederated Tribes as non-treaty tribes. Dick said the Bureau of Indian Affairs advised the Wenatchis to work out the matter of fishing rights with the Yakama Nation, which as a treaty tribe has fishing rights in the Wenatchapam fishery. After several frustrating attempts at negotiation, Dick said, the Yakama agreed to meet again in Portland, Ore., Today, about 28 percent of the land that would have made up the Wenatchi reservation is publicly held. As it happens, the Wenatchapam fishery, that location is now a federal fish hatchery. In 2010, the Ninth Circuit decided United States v. Confederated Tribes of the Colville Indian Reservation, holding that the Wenatchi and Yakama Tribes both have non-exclusive fishing rights in common with the State of Washington. In reaching this allocation, the court relied heavily on the records of the negotiations leading up to an 1855 Treaty that established both tribes’ reservation lands as well as the negotiations surrounding an 1894 Agreement that established the Wenatchi fishing rights at the Wenatshapam Fishery. The Wenatchi had previously been barred from asserting these rights at their aboriginal fishery by a 1994 decision but had continued fishing at the location nonetheless. In 2008, the Yakama Tribe brought an action for permanent injunction in district court in order to protect its rights at the fishery under the 1855 Treaty. This action resulted in a favorable decision at the district court level for the Wenatchi; however, both they and the Yakama appealed. The Yakama sought a finding that the lower court erred, and the Wenatchi sought a decision on whether they held primary rights at the fishery. The Ninth Circuit denied both appeals, affirming the lower court’s ruling. This Chapter asserts, inter alia, that the Ninth Circuit’s primary rights analysis, which creates the “new law” of the case, has both positive and negative effects on tribal sovereignty; but that in the end, the remedy is too little too late for the Wenatchi whose crucial off-reservation fishing rights rely on the very document (procured through deceit) which ceded their rightful ownership of a reservation at the fishery. Overall, the purpose of sharing this blog is to educate others of important history. We cannot learn from our past if we do not know the history. Many tribes have lost their land, language, and traditions over the years, and now more than ever I feel that I need to share information with as many as I can. Land is much more than a name on a piece of paper for Native Americans. The land is a part of us & we are a part of the land. The Bavarian Village has not always been where it is now, don't get me wrong I love visiting the area. I am proud that after many years, and treaties not being held up, that Wenatchi tribal members are able to fish on their homelands. Indigenous people are still here. Alive, proud & resilient.

Wenatchi Wear attends Wenatchee Mini Makers Faire 2019. Local Wenatchee events.