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Gale, NancyStrong Tribal Identity Can Protect Native AmericanYouth. How Can We Help?Native American Development Corp., Washington, DC.Department of Education, Washington, DC.8527p.

Native American Development Corporation, 1000Connecticut Avenue, NW, Suite #1206, Washington, DC20036.Reports - Descriptive (141)

MF01/PCO2 Plus Postage.Adolescents; American Indian Culture; CommunityPrograms; *Identification (Psychology); *Prevention;Reservation American Indians; Substance Abuse;*Tribes; Values; *Youth ProgramsCultural .aintenance; *Native Americans

Research suggests that Indian youth who identifystrongly with a specific tribal culture or with family members whomaintain traditional Indian values are much less likely to be at riskfor alcohol and drug abuse. This booklet describes four tribalprograms that seek to increase the tribal identity of adolescents.Each of these programs emphasizes a sense of belonging amongparticipants and sponsors activities that are drug and alcohol-free.On the Wind River Reservation (Wyoming), Shoshone and Arapahoeteenagers have built a living history village. Youth who have learnedtheir tribal traditions dress in traditional clothing and operate thevillage as a tourist attraction. At Fort Peck Reservation (Montana),Assiniboine and Sioux youth give away star guilts made by theirfamilies during traditional ceremonies. Both giving and receiving aquilt are great honors. In San Juan Pueblo (Nevi Mexico), severaladults teach young people traditional dances, drumming, composing,language skills, and costume and moccasin making. The community dancegroup has performed internationally, and former dancers have becomecommunity leaders and new role models for youth. For two years theGila River Indian Community (Arizona), with support from UnitedNational Indian Tribal Youth, has operated the AkimelO'Odham/Pee-Posh Tribal Youth Council. This 14-member youth councilis a replica of the tribe's governing body and has the responsibilityof advising tribal officials. (SV)

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Strong TribalIdentity Can Protect

Native American Youth

How Can We Help?

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Introduction

ho am I? And, where do I bdong?Teacher's, counselors and others who work with

Indian youth arc increasingly suggesting that NativeAmerican youngsters may be having an especially diffi-cult time answering these questions.

There is growing concern that many Indian youngpeople are caught in a no-man's land between theirtraditional tribal culture and the culture of the domi-nant society. This, it is suggested. produces fuzzy self-images and confusion concerning identity which, inturn, lessens self-esteem and robs Indian youth ofclearly defined values to help them make positive life-choices.

The result, many believe, can be seen in the %V ryhigh rate of alcohol and substance abuse amongNative American youth, a rate three times greater thanthe rate for adolescents in the general population.

This booklet looks at: data concerning the rela-tionship between tribal-identity and risk for alcoholand substance abuse; implications for substanceabuse prevention programs; and examples of variousefforts to increase the tribal identity of Indian young-sters.

The examples described include: a living historyvillage operated by teens on the Wind River Reserva-tion; the adaptation of a tribal tradition by youngsterson the Fort Peck Reservation; a tribal youth dancegroup at the San Juan Pueblo; and a youth councilwith representation on the tribal council at the CrilaRiver Reservation.

All of these efforts are dedicated to building thetribal identity of Indian youngsters in a manner whichpromotes positive self-esteem and healthy life choices.

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The Data onTribal Identity

n 1985, Velma Garcia Mason, now Special Assistant tothe Director of the Office of Indian Education withinthe Department of Education, conducted a study of2,000 Native American adolescents.

Mason found that Indian youth who identifiedstrongly with a specific tribal culture appeared to gainsome protection against alcohol and drug abuse.

Mason's statistics show that youth who reportedusing no drugs or alcoholor who discontinued useafter a one-time trialexhibited a high identity withfamily members whom they described as maintainingtraditional Indian values.

On the other hand, she found that Indian youthwho reported significant alcohol or drug involvenlenttended to show an absence of, or a very wea:,, identitywith their tribe. In addition, involvement in dangerousdrugs such as amphetamines, barbiturates, cocaine,hallucinogens, or heroin, was found to be highlyrelated to low tribal identity.

Mason thus concluded that Indian youth who areat hi.Jilest risk for dangerous drug involvement lack astable, positive self-image which is directly related, atleast in part, o their perception that they arc not ameaningful part of theEi- specific tribe.

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Inylications forSubstance AbusePrevention

hat do these ideas mean in terms of designingprograms and activities to help Indian youngstersmake positive choices about alcohol arwl substanceabuse?

Tribes and hdian organizations in all parts of thecountry are coming to feel that their youngsters willmake better choices about alcohol and substance useif they recognize and understand their tribal back-grounds.

There are two reasons for this. First, more andmore evidence is showing that Indian youth who recog-nize their tribal affiliations and heritage feel betteratxmt themselves. They gain positive self-esteem thatconies with belonging to something larger than them-selves. This positive self-esteem helps them make, andstick to, the choice to say "no" to drugs.

Secondly, as Indian youngsters come to under-stand their cultures, they learn, as the SwinornishTribal Mental Health Program points out, that -drinkingakoholic beverages is strongly disapproved in tradi-tional Indian society and is contrary to traditionalIndian values." The use of alcohol is, the SwinomishProgram reminds us, sttictly prohibited during partki-pinion in traditional spiritual activities.

It is not clear how Indian youth arc affected byidentifying with -pan-Indian" concepts. Sonwresearchers (Mason, in particular) have raised concernsthat youngsters whose self-images are based On pan-Indian identity tray experience the negative effect ofinterpreting Indian as a -disadvantaged minority," Thiskind of Indian identity, Mason warns, may increase ayoungster's risk for substance abuse.

tor now, then, many Indian tribes and organiza-

8 Implicatkms for Nubstance Abuse Pretkorraon

tions are proceeding with the assumption that ayoungster's risk for substance abuse can be reduced ifthe youngster is given the opportunity to participate inpositive activities which stress sonic kind of connec-tion to the youth's particular tribe.

The activity invohed may range from traditionalcultural practices like dancing or other ceremonies,through incorporation of traditions into contemporaryevents, to brand new events like alcohol and drug-freetribal graduation celebrations.

The important thing is that the feeling of an indi-vidual's tribal pride and unity be transmitted.

The following sections of this booklet provideexamples of four types of tribal programs which arebeing successful in helping to increase the tribal kien-tity of youagsters involved in them.

These programs include: one which teaches itsparticipants their tribes' history and traditions for thepurpose of sharing these traditions with others; onewhich has incorporated a several-hundred year oldIndian tradition into the community basketball court;One which teaches and demonstrates traditional tribaldances to and through a travelling dance team; andanother which has developed, and is operating, a tribalyouth council as a functioning part of its community'sgovernmental structure.

IdentifyingthroughLivingHistory

Six teepees, made by Shoshone and Arapahoeteenagers, stand on the Wind River Reservatkmin Wyoming at the center of a living history vil-

age which is erwisioned as a potential tourist attraction.This summer, as it has tor the past three sum-

mers, the teen-ma& village employed about a dozencommunity youngsters whose job it was to learn theirShoshone and Arapahoe tribal traditions with theintention of sharing them with visitors.

Plans tor the future call for having tribal youth, in

traditkmal clothing, operate the villagewhich is situ-ated 90 miles south ot Jackson !tole, WYin the samemanner it would have functioned several hundredyears ago. Meat will be hung to dry, fry bread will bemade, and berries will be prepared. Clothing will bemade, and crafts will be produced.

The Wind River Reservation Youth Council, a non-profit organization, sees the village's potential as a rev-enue producer with enough hope that they have contraded a management consultant to market the con-cept through tourism channels.

Pat 1ergk7, director of the youth council, has addi-tional hopes tor the village. -The Shoshone andArapahoe tribes,- says Pat, "also see the village as a

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10 / Identifying Through Living History

deterrent to alcohol and substance abuse among ouryoung people."

"Through the village, we hope to show our young-sters what the traditional tribal ways were like. Just inintroducing our young people to their heritage, we cansend them strong no-use messages."

Pat explains that both the Shoshone andArapahoe cultures, although they were very differentone from the other, utilized drugs only for medicinal orreligious purposes.

"We plan to show our youth several things," sheadds. "First, we want them to see the beauty andstrength of their own, and each other's, tribal tradi-tions. We want to give them an opportunity to developstrong tribal identity and, with this, positive self-esteem:'

"With a strong identity and self-esteem, we believeour youngsters will see that there is no room for sub-stance abuse and other such things."

After three Operating summers, Pat is asked, doyou see any evidence that your belief is working? Doesincreasing a youngster's tribal identity really lessenhis/her risk for alcohol and drug abuse?

Pat admits it is difficult to measure the program'spresent or potential success.

"Seme kids," she says, "are exhibiting a strongerinterest in their culture. Some, who had no previousinterest, are developing associations with their tribalbackgrounds. And, others, who were already into theirculture, have increased their knowledge."

Pat offers another possible gauge of success. "Ouryouth council, which operates the village,- she says,"has developed an Indian dance program which travelsand demonstrates Zribal dances."

'And, Eddie Wadda, one of the past presidents ofthe youth councila young man who participated inhelping build and operate the village last summerhas undertaken to run an alcohol and drug-free 'nightclub' for teens here on the reservation."

"These things count as success," Pat concludes,'and we like to think that our youNsters' feeling goodabout their heritage has something to do with thesethings happening.'"

11 / identifying Throug;1 Lhiing tiLstory

Foi more information on the Wind River Indian Vil-lage program, contact: Pat Bergie, Director of the WindRiver Reservation Youth Council, PO Box 1020, FortWashakie, WY 82514. Telephone: (307) 332-667b.

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BringingTradition

gise into Today

Every basketball season, the use of a several hun-dred year old Indian tradition, given a moderntwist, reminds Indian youth in northwestern

Montana that they are proud to be Native American.This visible display of tribal pridealong with the

unity, enthusiasm and fun sienerated by busy gamescheduleshelps to significantly reduce the amount otdrug and alcohol abuse among Indian youngsters dur-ing basketball season each year on the Fort Peck Res-ervation, according to Karen Red Tomahawk, h-even-don Supervisor for the Adolescent Aftercare OutpatientProgram at the Spotted Bull Treatment Center.

The tradition rcponsible for the colorful display oftribal pride is an adaptation of the Indian give-awayduring which parents and family members honor theiryoungsters through the presentation of ceremonialstar quilts.

In special ceremonies, held between games, FortPeck Indian basketball players and cheerleaderslikeother tribal youngsters in the areagive away theprized star quilts. To give a quilt is recognized as agreat honor, a symbol of the young giver's havingachieved a worthy goal.

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13 / Bringing Tradition into Today

The quilts are usually made by the families of thebasketball playersaunts, grandmothers, mothers. Forthe giving families, providing the quilt is a labor of loveand dedication, a concrete expression of pride in theiryoungsters. It can be a major financhl sacrifice also,since a quiltdepending upon the materials it's madeofcan cost $150-500.

To receive a quilt is also a great honor. The giverchooses with care the individual whom he/she willhonor with a quilt. The receiver may be a coach, aplayer on another team, a cheerleader, or a communitymember who has made a contribution to the school orsports program.

The ceremonies during which the quilts are pres-ented are impressive and memorable. They generallytake place hetween end-of-the season tournamentgames and draw respectful attention from the crowd.Everyone stands and, as the quilt is wrapped aroundthe shoulders of its recipient, photographers are busysnapping pictures.

The family plays a central part in each ceremony.Indian players come forward with their families to givethe quilts. And, when a young person receives a quilt,his or her parents come forward as well.

Ken Ryan, a past Chairman of the Assiniboine andSioux Tribes of the Fort Peck Reservation, summarizesthe giveaways. "For our young people to be involved inthese ceremonies is a great privilege and one of themost visible aspects of the Plains Indian culture. Itstrongly reflects important traits such as love, sharing,caring, sacrifice, pride and reverence to the creator."

The star quilt ceremonies, says Karen RedTomahawk provide a means through which importanttribal values and attitudes are demonstrated. Theceremonies help Indian youngsters visualize theirtribal identity. The star quilt ceremonies help youngpeople feel they "belong" to something that is strongand good.

In this manner, tribal identity is significantlyhelping to protect Indian youngsters from the ravagesof alcohol arid substance abuse.

Karen Red Tomahawic can be contacted throughthe Spotted Bull Treatment Center, Box 1027, Poplar,MT 59255. Telephone: (406) 768-3852.

GainingRecognitionThroughTribalDancing

IFor fifteen years, Andy Garcia has been passing tothe young people in the San Juan Pueblo a spe-cial knowledge given him by his two grandfathers.

Through a community dance group, Garcia hasgiven a whole troupe of youngsters "something to dowith their idle time, an alternative," he says, "to gettinginvolved with alcohol and substance abuse."

And, with the fun they have, the dancers in thc SanJuan youth troupe have gotten a heavy dose of tribalidentity and lots of pride in their heritage.

How could it be otherwise when such things hap-pen? Several years ago, 13 San Juan teenage dancerswere invited to be special guests and performers in the25th annual international folk festival. The group wasflownall expenses paidto Spain, where they spenteight days.

"We were given the red carpet treatment," remem-bers Garcia. "Our hosts made us feel that they werehonored we had come. It was clear to us that everyonefelt it is . ,ry special that our young people are stillpracticing the traditions of our ancestors."

"Our dances were very popular," Garcia adds. "Wewere invited to all the festival's special events. Throughthese invitations, we attended and participated inparades and performances by the Russian, African, Fill-

15 / Gaining Recognition Through Tribal Dancing

pino, European, Caribbean and South American exhibi-tors. From this, the pride our dancers feel in our tradi-tions was strongly reinforced."

The San Juan dancers' experience in Spain hasbeen followed by other exciting opportunities. In thesummer of 1990, the group danced at the North Amer-ican Indigenous Games in Edmonton, Alberta, Canada,and were selected to perform at the Chiefs' Summit. InNovember, 1990, they will go to Dallas, TX, where theywill perform. In 1991, they are off to Europe for a weekof dancing and, in 1992, they win dance again in Spain.

San Juan young people who have participated overthe years in the dance group have benefitted in manyways, Garcia believes. "Drawing on the pride they havedeveloped through participation in the traditional waysof their people, many of our dancers go on to beespecially productive adults."

"One, for example, is a police officer, one works inthe credit union at Los Alamos, one has a mastersdegree. People look up to them. We are proud of thesepast dancers and they serve now as role models forour youth."

The San Juan dance program has been so suc-cessful that Garcia and three, other pueblo traditional-ists are beginning a new group in a neighboringpueblo. This pueblo, Garcia says, lost its Indian cultureback in the 1800s and its youngsters today suffer a lotof "negative vibes" for this from their peers in sur-rounding communities.

"for this and other reasons," Garcia says, "theyoungsters in the neighbor pueblo sec their ancestryin a pretty negative light. We want to reverse this andshow them the positive things about their heritage."

Andy Garcia and his companionsF'eter Garcia,Joe V. Trujillo, and Vinton Lonnieintend to teachdrumming composing, and language skills as well asdance steps. They also will teach costume and mocca-sin making along with carving skills, As the youth pre-pare for their dancing, th,:y will learn the history oftheir people and the significairce of the things they arcdoing and making.

As we work with these new youngsters," Garciasays, -we will give them the heritage of their grandfa-

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16 / Gaining Recognition Through Tribal Dancing

thers. We will show them that they can now carry onthis heritage. We will teach them that they may one daybe tribal leaders. We will put ourselves before them asexamples and as role models. We will offer them apositive identity as Indians."

Garda feels strongy that Indian culture and tradi-tions leave no room for alcohol and drug abuse. Andhe has a hopeful dream that one day the young peoplefrom San Juan pueblo will join the young people of itsneighbor pueblo to dance together. And, then, he sayshe dreams of establishing an Indian youth dancingtraining center where all the youth from all of the EightNorthern Pueblos will come together to dance.

-Together We Will Dance," he dreams.For information on the San Juan youth dance pro-

gram, contact: Andy Garcia, Substance Abuse Preven-tion Specialist for the Eight Northern Pueblos, PO Box1055, San Juan Pueblo, NM 87566. Telephone: (505)852-4265.

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Countingin TribalGovernment

iror two years, the Ciila Kivu Indian Communityhas fully funded the operation of the Akimel00dham/Pee-Posh Tribal Youth Council.

This 14-member council, which is a replica of thetribe's governing body, is dected and located withinthe programmatic section of the tribe's executivebranch. It has an advisory responsibity for helpingtribal officials and programs assure that they arcresponsive to the needs of the community's youngpeople.

Oreg Mendoza, the youth couneits 24-year-old full-time paid program coordinator, says the tribe's showof commitment to its youth is coming across loud anddear.

-Our kids arc hearing that the tribe wants them totake an active pail in the community. They are clearlybeing asked to stand up and be counted. They arebeing told that they arc valued and important, and theyarc being provided a serious and respected channelthrough whic:f to voice their opinions."'

As youngsters of the Oita River Indian Communitybecome more and more involved in tribal affairs, theylearn that what happens today is influenced by whathes happened in the past. They learn that today'sissues are colored in p4rc Dy the tribe's cultural values

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18 7 Counting In Tribal Government

and traditions. They come to understand the reasonswhy the tribe feels this or that is important.

As they learn, the youngsters gain respect for theirtribe and for themselves as a meaningful part of itssystem. By participating, they develop positive identityas tribal members and positive self-esteem asindividuals.

"Kids who last yeai- didn't even know who the tribalgovernor was," Mendoza says, "are now schedulingmeetings with their district representatives and meet-ing with members of various tribal committees. Theseyoungsters are seeing how things work. They arc learn-ing and practicing tribal values. They arc voicing theirfeelings."

"As they do these things, youngsters sec them-selves as useful. They also see that they can benefitdirectly from their involvement."

''Some of the benefits of their involvement arcconcrete and translate into youth services, enrichmentprograms, educational scholarships, and recreationalevents.'"

The Akimel 00dham/Pee-Posh Youth Council,however, did not develop overnight.

J. R. Cook, Executive Director of United NationalIndian Tribal Youth, Inc., (UNITY)a national Indianorganization which supports the development of tribalyouth councils among American Indian and AlaskaNative communitiessays the Akimel O'Odham/Pee-Posh Youth Council's development took a lot of workand its path was not always smooth.

"Five years ago,- says Cook, "Oreg Mendoza andseveral of his peers found themselves in a situationmuch like many Native youth throughout the country.They felt they had no vc)ice in tribal affairs and thatthey were unable to influence decisions which affectedthem. They also had become painfully aware of the factthat alcohol and drugs were plaguing many in theirage group.'"

UNITY kept encouraging Mendoza arid his peers totake the necessary steps to develop a youth council."We saw this," Cook explains, "as a means of mobiliz-ing and empowering the youth of the Cilia River IndianCommunity."

19 / Counting in Tribal Government

Mendoza and 10 young college studentsresponded. They called themselves the Gila RiverYouth Advocates and, with some guidance from UNITY,they started through a process.

For a year, the Gila River Youth Advocates talkedabout their ideas. They visited key people in the com-munity: tribal council members, B1A and 111S staff, edu-cators. The advocates explained their feelings andasked for input.

Through these interchanges, the advocates gainedsupport and the concept of a youth council began todevelop. By the time the youth council concept hadany significant concreteness, the idea "belonged" to awide range of community members. Key people hadalready "bought in."

For the past decade, UNITY has been advocatingand assisting the development of youth councils withinschools, colleges, tribes, villages, and urban areas as ameans of utilizing the talents and energies of youth to"make a difference"' in their own lives and in theirrespective communities. As a result, UNITY has devel-oped some suggested steps for organizing an effectiveyouth council. Cook explains these suggested steps.

first, he says, young people can start by signing apetition indicating their interest in developing a youthcouncil.

Next, they might form a steering committee. Inaddition to young people, the membership of thecommittee should include representatives of agencieswhich work with youth and community leaders who arestrongly committed to youth.

The steering committee, Cook says, has severaltasks. It must get approval from the elected tribal/village officials, but must be careful to remain non-partisan and separate from tribal politics that aresubject to change with changing administrations.

It must prepare a resolution for presentation tothe tribal/village council whereby the council: sanc-tions the development of the youth council; designatesan individual, and/or establishes a youth affairscommittee on the community's council, to be respon-sible for working as a liaison with the steeringcommittee; and recognizes the youth council as a partof the permanent tribal/village government structure.

20 / Counting in Tribal Goverrunent

Ne la, the steering committee must begin work ondescribing the structure and function of the youthcouncil. Cook recommends patterning the youth cotin-cil after the tribal/village council, utilizing whateverkind of structure the tribe or village uses.

The steering committee must develop guidelinesby which the youth council will operate. A constitutionand bylaws, which are eventually submitted to thetribal/village government for approval and are formallyapproved by the community's youth, are also neces-sary. These, Cook states, must be tailored to the valuesand traditions of the community and must meet theneeds of the youth, as the youth themselves sec theseneeds.

Cook stresses that formality is benefidal. -Youngpeople in a basketball game need rules to play by. It'sthe same thing for a youth council. There must berules. The rules must be clearly defined, and they mustbe followed.'"

Cook also emphasizes that adults working with thesteering committee must serve as facilitators and mustnot dominate the young people.

As an aside, Cook mentions that UNITY is pres-ently working with 25-30 tribes and villages around thecountry as these work to establish youth councils. Theyouth councils, Cook says, arc in var;ous stages ofdevelopment.

UNITY makes a kit available to anyone interested171 developing a youth council. The kit contains sug-gested developmental steps and sample guidelines,resolutions, bylaws and a sample operating manual.

UNITY also has a small staff which works withtribes and villages, by mail and telephone and on-sitewhere it can be arranged. It is also currently working todevelop a team of peer and adult leaders who havebeen involved in establishing youth councils. This teamwill be available for consultation.

Cook believes that many Native American youthfeel alienated from their tribes and, accordingly, experi-ence a sense of hopelessness that may lead them tosuch things as alcohol and substance abuse. fie seesparticipation of young people in a youth council as ameans of empowerment and mobilization toward ben-

21 / counting in Tribal Government

eficial activities."If we toss them the ball," he says, "young people

will accept responsibility and address their problemsconstructively."

Mendoza agrees. Moreover, he sees theinvolwment of Gila River's youth as essential if thetribe is to maintain itself.

"Out of a tribal population of 10,000 Pima-Maricopa Indians, 50 percent of us arc under age 25.Young people are a very substantial portion of ourtribe and they must be propared to carry on our cul-ture if that culture is to survive."

The Akimel O'Odham/Pee-Posh Youth Council,Mendoza explains, is not a cardboard puppet. It hasreal depth and many dimensions. Just like the tribalcouncil on which it is patterned, the youth council hastwo elected representatives from each of the reserva-tion's seven districts. It meets twice a month, often inthe tribal council chambers: and, four times a year, theyouth council appears before the tribal council to pres-ent a formal accounting of its activities and viewpoints.

Mendoza's job, which is financed with tribal funds,is to serve as an executive advisor to the youth counciland as an assistant to the council's elected president.lie, thus, becomes responsible for executing measureswhich the youth council identifies as part of theiraction plans.

Mendoza is asked whether he feels the AkimelO'Odham/Pee-Posh Youth Council has had any impacton drug use among the reservation's youth.

"Yes," he responds immediately.First, he says, it is a clear and widely publicized

rule that all members of the youth council must refrainfrom alcohol and drug usc and that all councilactivities are alcohol and drug-free.

"This is not hindering the popularity of ouractivities," Mendoza says. "Rather it is showing that wedon't need alcohol and drugs to have fun."

ks an example of how youth are attracted to theAkimel O'Odharn/Pee-Posh Council's activities,Mendoza describes several recent projects.

"We sponsored our fourth annual youth confer-ence this past August," he says. "Over 500 Indian

22 / Counting in Tribal Government

youth from here and from six other Arizona reserva-tions attended. The conference's theme promotednon-usage and drug-free fun. It was a big success."

Mendoza says the Akimel O'Odham/Pee-PoshYouth Council has also sponsored two successful GradNight celebrations based on a concept being pro-moted nationally as part of a safety campaign.

The first of the Gila River Grad Nights, which washeld a year ago as two parties in different parts of thereservation, attracted over 1,000 people who cele-brated the graduation of 300+ eighth graders andhigh school seniors.

The Grad Night celebrations lasted from 6 p.m. to6 a.m. and were chemical-free. They were attended bythe graduates, their parents and friends. Rules calledfor participants to stay the entire 12 hours. Leavingand returning was not allowed.

Each party began with a recognition dinner fol-lowed by a dance with a popular local radio discjockey. There was an award program, games, videos,snacks. Finally, a breakfast ended the festivities.

Mendoza says the Akimel O'Odham/Pee-PoshYouth Council is also working to develop a communityyouth agenda. Eight problems have been identified,with sobriety as a goal topping the list. Strategies forreaching the agenda's goals are being developed.

Mendoza says the youth com.-7il will take itsagenda this fall to the tribal council.

"hopefully," he concludes, "the Akimel OOdham,'Pee-Posh Youth Council and the (lila River TribalCouncil will commit themselves to working together toimplement the agenda."

Information on the Akimel 00dham/Pee-PoshYouth Council may be obtained from Greg Mendoza,Program Coordinator, PO Box F, Sacaton, AZ 85247.Telephone: (602) 562-3334. FAX: (602) 562-3422,

Information on UNITY's work with tribal youthcouncils may be obtained from J. it Cook, UnitedNational Indian Tribal Youth, Inc., PO Box 25042, Okla-homa City, OK 73125. Telephone: (405) 424-3010.

To obtain a free copy of a 60-page booklet, illus-trated with Native Amerium designs, which outlineshow to organize a Grad Night party, contact the

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National Clearinghouse for Alcohol and Drug Informa-tion, Department P-3, PO Box 2345, Rockville, MD20852. Telephone: (301) 468-2600. Cite publication#KP0723.

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Acknowledgements

This booklet was published by the Native AmericanDevelopment Corporation, a non-profit tax-exemptorganization wholly owned and controlled by NativeAmericans. Program and financial management wasprovided by Arrow, Inc., a Native American non-profittax-exempt organization based in Washington, DC.Robert L. Bennett, NADC President, supervised theproject.

Funds for the booklet were provided by the USDepartment of Education's Drug-h-ee Schools andCommunities Program. t1owc r, the contents do notnecessarily represent opinions policy of the Depart-ment of Education, and endorsement by the federalgovernment of the ideas presented should not beassumed.

The text was writtsnr by Nancy Gale based on inter-views with individuals working with Native Americanyoungsters and tribal-identity programs. The names ofthese individuals are referenced in the text.

Some of the examples offered are based, in part,on articles and infomration contained in two informa-tion exchange bulletins published by TCI, Incorpo-rated, an Indian-owned small business located inWashington, DC. The bulletins are: Linkages for IndianChild Welfare Programs and Indians against Alcoholand Drug Abuse. Nancy Gale is editor for these bulle-tins.

The cover photo and those on pages 4 and 17were taken by Danny Gale. Nancy Cia le took those onpages 6, 12 and 14. The photo on page 2 was taken byCory Gale and the one on page 9 is by Lou Hurwitz.

Copies of this booklet may be ordered, for printingand mailing costs, from the Native American Develop-ment Corporation, 1000 Connecticut Avenue NW, Suite#1206, Washington, DC 20036. Telephone: (202) 296-0685.

Native American Development Corporation1000 Connecticut Avenue, NW, 5uite 1206

Washington, D.C. 20036

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