Who Will Protect Our Children: when perpetrators are spiritual leaders, relatives and leaders in our Tribal Communities Lonna Hunter, Council on Crime and Justice

Honor Survivors

Overview Our children: our most valuable resource Institutionalized responses to sexual abuse in tribal communities Trauma Spiritual leaders Protectors Sacred Trust

Our Way of Life Our culture valued children, spiritually, mentally, emotionally and were considered gifts Every living thing has a spirit Women were healers/matrilineal Strong kinship system Strong values

Traditional Children are gifts Extended family has a role in raising child We honor children We listen to children Colonized Children are harmed Extended family: trauma, victims Don’t believe children Children are seen and not heard

Continuum of Assimilation No Cultural Adaptation Total Cultural Assimilation No cultural adaptation: maintains traditional patterns that include language, communication and thinking patterns, spiritual beliefs and practices, traditional values and traditional family structures, strong identity. Total assimilation: adapted to the thinking patterns, values, family structure, identity is questioned, male dominance, internalized oppression, questions spirituality.

POST COLONIZATION Boarding School Not able to practice religious beliefs until 1978 Violence perpetrated against women, children, men, boys Alcohol introduced Kinship system broke Value system broke Shame based indoctrination Forced removals Urban relocations Reservations No traditional foods Roles of women and children, men broke

Cultural Deprivation and Victimization at Boarding Schools Harsh and cruel punishment Beaten and whipped for speaking language or seeking comfort Denied contact with family for months or years Denied proper medical care Limitations on food, clothing, shelter No nurturing or hugging Sexual abuse perpetrated by adults Parents not notified upon child’s death Unmarked graves

Social Structures and Breakdown of Family Structure Several generations of families raised in boarding schools Emotional, physical, sexual abuse Parenting when you were not parented Roles of elders, children, women, men, not valued or understood Unworthy or denies traditional spirituality Violence Children not valued Women not valued Elders not valued Coping mechanisms Perpetrators Male dominance Shame

Trauma in Tribal Communities/Families Tribal communities, families, generations have not healed fully Trauma Unable to trust systems, law enforcement, child protection Limited coping skills Unable to trust hospitals, mental health, therapy Want to heal but not in touch with cultural traditions Rejecting cultural traditions, way of life Shame of disclosing sexual abuse Not valuing children

Reporting Child Sexual Abuse in Indian Country No child advocacy center for forensic interview or exam within 100 miles or on a plane Non-offending parent/caregiver visibly upset/terrified or numb Witness family member/community member arrested or not No follow up services i.e. therapy, traditional healing, no support for family Backlash from community, family, threats, shunning Non-offending parent/caregiver may be sexual abuse survivor and unable to cope

Prosecution Limited tribal jurisdiction for accountability or penalties Federal level may decide to not prosecute due to limited evidence collection or no major crime Non-native providers State, federal, tribal jurisdictions may not respond adequately Tribes unable to prosecute non-tribal member No victim advocates Perpetrator may be in a position of power

What Does Justice Look Like? Traditional forms of justice included: Banishment Social sanctions Death Stripped duties, power, role in the community Community deterrents Tribal responses today: Tribal codes/laws that include victims rights, cultural values, language Victim advocacy programming and healing includes traditions Restitution Restoration of traditional values of children

Injustice With Perpetrators in Positions of Power Spiritual leaders, priests Tribal council/leaders Elders/teachers Law enforcement Drummers, singers, dancers, pow wow emcees Esteemed family member Consequences: Loss of housing, benefits, employment Shunned, turned away from community Children blamed Cannot practice religious or spiritual beliefs Harassed, beaten, threatened,

American Indian Religious Freedom Act 1978 Designed to “insure that the policies and procedures of various federal agencies, as they impact upon the exercise of traditional Indian religious practices, are brought into compliance with the constitutional injunction that Congress shall make no laws abridging the free exercise of religion” Example: Native American Church, Eagle feathers

Healing

Sexual Abuse by Spiritual Leaders Well kept secret Reality in our tribal communities Makes you feel special Powerful in the community Grooming Risk Factors: Isolation Intimate access Glorified/sanctified Lack of supervision or accountability Vulnerable populations Protected by community and misinterpretation of values

Where do we begin Talking about it means we can stop it Change happens slowly, don’t give up Ensuring safety when a child discloses or tells their story Restoring or Expanding traditional roles Traditional values and responsibilities that recognize conduct and consequence

Sacred Trust Creating safety so children feel safe once they have disclosed Telling children they are valued and loved Children are honored Hold perpetrators accountable, remove roles and responsibilities Zero tolerance Create a list of safe spiritual leaders I believe you You did not deserve this I am sorry this happened You are brave