The same issues, concern about ethics, lack of separation of powers, putting personal interests above policy, are hardly unique to the Spirit Lake Reservation.
In an article entitled, "Tribal Governments Inspire Sadness, Hope" , Doreen Yellowbird, and enrolled member of the Three Affiliated Tribes, has this to say ,
"Hardly a month goes by without some kind of indictment, ousting or indication of wrongdoing by some tribal council. The introduction of casino monies in and on reservations seems to have only added to the stories about corruption. This is not to say that all tribal officials are corrupt, nor is it to say that the tribes have a monopoly on corruption. Certainly, we know that some federal and state government officials have dipped into that vat, too; and when you compare tribal governments to state and federal governments, you see some of the same kind of shenanigans going on in state offices and on the Hill in Washington.
But just because there is corruption in other governments doesn't mean we can condone poor leadership in our tribal governments.In our discussions about tribal governments Thursday, the Montana representative noted that tribal governments actually are “political” governments. In other words, they are not like the governments that tribes once had before the Indian Reorganization Act of 1934.
At that time in history, most tribal governments were formed and patterned after the federal government. On the Great Plains and High Plains of Montana, most traditional Indian governments before the Indian Reorganization Act governed communities not unlike towns or cities we are familiar with, yet they had more responsibilities and governed with more authority.
Back then, the leaders of most of these governments were chosen by consensus. They weren't elected; instead, they were chosen from people whom the community thought were good leaders, usually by elder grou ps or leaders of the tribe.
Decisions were made by these governments after long discussions and oration.
From our oral history and historical documentation, we know these councils worked well. Remember, too, that these were periods of great change, so leading the tribe during that time was difficult. Death from diseases brought to Indian country was one of the major disruptions in the community and government because the diseases claimed many leaders as well.
One of the problems that our leaders face, my colleague from Montana said, is that many of our people suffer from a strong survival need. This need is so strong that it kept us alive during those days when diseases and the federal government fenced us into reservations. We still carry that need, he said.
So, when people get into our tribal councils, they tend to do anything to remain in their position - to survive.
We have spent so many years living with that bird on our shoulder - keeping us alive, so to speak - that it has become a part of us rather than something we can brush off.
More and more, I read and hear that Indian people are thinking about our tribal governments and how well they do or do not work, and that gives me hope. As more people who are thinking this way return to their homelands and reservations to provide expertise, our tribal governments could turn the corner toward functioning in ways that would help our people and make our lives better."
Let's first look at some examples of the types of problems Doreen identified. Once we face the problems squarely, we can take steps to solve those problems. Click here for our first example,