How Bad Can It Be Before It's Discrimination?

“She thinks she’s Indian…”

She “doesn’t represent the Indian community well…”

She’s “a wanna-be Indian…”

She’s a “big-boobed white woman”

These comments were directed toward a Native American female employee of a health clinic in Oklahoma. Shortly after she filed an EEOC complaint for discrimination, she was fired. While such abusive language may seem as a matter of common sense to be more than sufficient to create a discriminatory environment in the workplace, the US Court of Appeals for the 10th Circuit has held that as a matter of law it does not rise to the level of legal discrimination.

In Nettle v. Central Okla. Am. Indian Health Council Inc., the 10th Circuit reviewed a lower court’s dismissal of the woman’s discrimination claims. The lower held that (1) under the “totality of the circumstances,” no reasonable juror could find that the comments created a hostile work environment,(2) the woman did not make a prima facie showing that she had been treated adversely because of her skin color, and (3) there was no causal connection between her filing the EEOC charge and the Clinic's decision to fire her, hence no retaliatory termination.

On appeal, the 10th Circuit panel noted that Title VII of the Civil Rights Act proscribes employment practices that “permeate the workplace with ‘discriminatory intimidation, ridicule, and insult that is sufficiently severe or pervasive to alter the conditions of the victim's employment and create an abusive working environment.’ However, they affirmed the lower court’s decision to dismiss the claim, finding that the comments directed at the woman did not rise to the level of actual discrimination.

We can easily understand that it could be annoying and irritating for a person of one racial mix to be mistaken for another, but there is no precedent for regarding a mistaken racial identifier—not employing any epithetical terminology—as opprobrious or abusive.” The Court also stated that none of the comments “strike us as sufficiently severe or opprobrious (considered objectively) that a reasonable jury would regard them “alter[ing] the conditions of the victim's employment and creat[ing] an abusive working environment.”

Tulalip Elder Court Members Honored With Local Heroes Award

 

The seven Tribal members who make up the Tulalip Elder Court have been honored by the Washington State Bar Association with its Local Hero Award. The award recognizes the Court’s effective work in reducing recidivism in young offenders, and its focus on cultural and spiritual integration in the legal system.

First-time offenders between the ages of 18 and the mid-20s who face misdemeanor charges in Tulalip Tribal Court can elect to appear before the Elder Court instead. There, the young offenders are required to fulfill a series of requirements that often more resemble tribal traditions than standard punishments. A young adult in Elder Court could be asked to create a family tree by interviewing older family members, or to attend a traditional event in the tribal longhouse. It’s not unusual for young adults who create family trees to discover that they are related in some way to Court members. Such realizations foster the understanding that an entire community is relying on them to be a productive member of society.

Each youth is required to meet regularly with the Elder Court as he or she moves through the process of turning away from crime. Court statistics reflect that fewer than 10 percent of the youth who proceed through Elder Court are returned for subsequent offenses.
 

Navajo Tribal Codes Now Online

Navajo Nation Code Annotated now available on Web

Photo courtesy Joshua Lavar Butler

As reported in Indian Country Today, the laws of the Navajo Nation are now accessible worldwide through the Internet on Westlaw.  This accessibility was made possible through the coordinated efforts of the Navajo Nation’s Office of Legislative Counsel and West Publishing, which publishes all 26 titles of the Navajo Nation Code Annotated in a four volume book format, a CD ROM, and through online subscription to www.westlaw.com. The Navajo Nation Code Annotated incorporates all enacted legislation as well as excerpts of all Navajo Nation Supreme Court opinions which may have an impact on the interpretation of provisions of the codes.

A significant challenge for Tribal Law practitioners is the relative lack of electronically-available Tribal Codes and Tribal Court decisions.  The Navajo effort serves as a model for providing universal accessibility to Tribal legal authority, and will hopefully lead to increased availability of the Codes and Tribal Court opinions in other jurisdictions. 

Duwamish Federal Recognition Hearings Underway

Duwamish Tribal Dancers

Duwamish Tribal leaders and Rep. Jim McDermott will testify before the U.S. House Committee on Natural Resources this week, seeking federal recognition for the Tribe. The Duwamish Tribe’s ancestral homeland is located in present-day Seattle, which takes its name from the Tribe’s legendary Chief Si’ahl.

The Duwamish were signatories to the Treaty of Point Elliott in 1855, which guaranteed fishing rights and reservations for all Tribes who were party to the agreement.  However, in 1916 the construction of the ship canal connecting Lake Washington to Puget Sound ultimately forced the Duwamish to leave their traditional territory and move to places like the Muckleshoot and Tulalip reservations.

In the closing hours of President Bill Clinton's administration the Duwamish were granted federal recognition but that decision was reversed by President George Bush's administration. A Bush appointee decided that that the Tribal members no longer exist as a distinct political and social unit, primarily because of what administration officials characterized as a lapse in Tribal government and social cohesion from 1916 to 1925. The Duwamish's approximately 600 members have since sued the U.S. Department of Interior to reverse its ruling and restore federal recognition.

The website for the House Committee on Natural Resources will have a link to video footage of the hearings after their completion.
 

 

Stimulus Funds For Native American Community Water Projects Announced

The United States government has identified the following Native American and Alaska Native communities to receive $90 million in federal stimulus funds for water and wastewater projects:

Alaska - $3,918,750 for the native Village of Buckland for a lift station, sewer and forcemain, serving 105 homes.

Arizona - $1.14 million to the San Carlos Apache Tribe for regional water system improvements, serving 1,055 homes.

California - $6,371,470 to the Tule River Tribe for a wastewater treatment plant, serving 268 homes.

Kansas - $55,000 to Kickapoo Tribe to rehabilitate tanks, serving 200 homes.

Michigan - $190,600 to the Bay Mills Indian Community for pumphouse upgrades, serving 153 homes

Montana - $1,033,610 to the Crow Tribe for the first phase of a sewer lagoon, serving 564 homes.

New Mexico - $991,700 to the Mescalero Apache Tribe for a windmill water main, serving 612 homes.

New York - $349,000 to the St. Regis Mohawk Indians for water treatment plant upgrades, serving 1,146 homes.

North Carolina - $442,700 to the Eastern Band of Cherokee Indians to repair a leaking storage tank, serving 1,826 homes.

South Dakota - $1,010,300 to the Cheyenne River Sioux Tribe for backwash piping, serving 549 homes.

Utah - $139,000 to the Ute Indian Tribe to restore an old lagoon site, serving 70 homes.

Washington - $1,052,100 to Lummi Tribe for a water main, serving 1,053 homes.
 

Further program allocation details are available here.

Senator Inouye Seeks To Exempt Tribes From The NLRA

 

The proposed federal Employee Free Choice Act (EFCA) introduced in the House of Representatives earlier this year is designed to aid the organization efforts of labor unions. Among other provisions, the current version of EFCA would eliminate secret-ballot elections for union certification and allow a union to be established through a “card check” system similar to gathering signatures for a petition. In conjunction with the 2007 decision in San Manuel Indian Bingo & Casino v. NLRB that applied the National Labor Relations Act (the NLRA) to Tribal casinos, the likelihood of union organization activity in Tribal jurisdictions would increase significantly. In response, Senator Daniel Inouye (D-Hawaii) has stated his intention to propose an amendment to EFCA that would expressly exclude any federally recognized Tribe or Tribal entity from coverage by the NLRA.

The NLRA prohibits employers from interfering with employees' efforts to organize, and EFCA would stiffen enforcement, requiring employers to pay fines and increased back pay for violating employee rights. EFCA’s most controversial provision would allow a union to be recognized as the sole collective bargaining unit for employees based strictly on a majority of employees have signing forms in favor of the union, rather than through a secret ballot election. EFCA additionally provides for mandatory binding arbitration if the employer and the union cannot reach a collective bargaining agreement. The arbitrator could — without employer consent — set terms and conditions of employment that would be binding on the employer for two years.

As the federal legislation continues to develop, it behooves Tribes to create their own labor and employment policies and procedures to govern conduct within their jurisdiction. Federal intervention in Tribal legal affairs is often based on a Tribe’s lack of specific regulations addressing topics (e.g. labor and employment); conversely, federal agencies are often less likely to assert authority over Tribal affairs when the Tribe at issue has its own well-defined legal policies that render federal involvement unnecessary. For additional information on the creation of Tribal labor and employment policies, contact attorneys Katheryn Bradley or Julie Kebler.
 

 

Probate of Native American Trust, Personal, and Real Property Under AIPRA

As is frequently the case with issues dealing with Tribal law, the question of what court has jurisdiction to probate a decedent’s assets -- and which law that court will apply -- is much more complicated for an Native American decedent than it is for non-Native citizens. Three different sovereigns may have jurisdiction and control over the property – a Tribe, a state, or the federal government. Which court will have jurisdiction, and which law will apply, depends on the nature of the property (personal, real, or trust), where the decedent lived and was domiciled, and where the property was located at the time of death. Trust property is handled exclusively by federal government under the American Indian Probate Reform Act (AIPRA), while a Native decedent’s personal and real property is distributed under either Tribal or state law.  Duncan Connelly's article provides an overview of how AIPRA governs the probate process for trust or restricted land, and describes the established, albeit complicated, system of probate for an Native American decedent’s non-trust land personal and real property. The issues discussed warrant careful consideration as Tribes and their members work to implement personal and collective priorities regarding the protection of cultural resources and Tribal assets.
 

Loon Headdress/Mask


(by Kathryn Holt)

The research on this subject is from pictures taken by Edward Curtis in the 1800s from a Tluwulahu Mask. In several Coastal cultures the loon was considered sacred and was thought to embody the spirit of old allies, signified by the haunting wailing sound of its cries. The mask was worn on the head to imitate the loon changing into the form of a man.

Native American legendary stories about loons can be found at:
Sylvan Dell Publishing and Indigenous Peoples.

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