Winter Count 2006

A New Season of Strength:
Philanthropy in Minnesota Indian Country

by Margaret Noori, Ph.D.

	Tipi on the grounds of the American Indian Center on Franklin Avenue in Minneapolis. © 1992 Joseph Allen

"Aniin ensa biibonigize?" an elder recently asked my daughter. My heart, of course, filled with pride when she replied, "Nishwaaswi biibonag." It's nice that she could state her age, but more importantly, she answered that question, "How many winters are you?" by acknowledging the winter count that marks the year. In communities around the Great Lakes, winter is how we mark our lives, how we mark survival, and when the storytellers share their gifts.

Giving, receiving, knowing how to share is a part of tradition. What the global economy now calls "philanthropy" has roots in an ancient way of understanding how to survive. From reverent stories of the gifts of the grandfathers to "give-aways" at big contest pow-wows, the importance of giving to help others is a part of life.

In the more distant past, Native communities learned to be wary of "gifts." The constitutions handed out to each tribe in the early 1900s — allotments, subsidies, even food commodities intended to "civilize," "assimilate" and improve Native life — had many disastrous consequences. The more recent past included attempts to improve the lives of Native people, but the result has been mixed. Although they were sovereign nations with rich and diverse individual traditions, most Native communities were granted funds to become more like the mainstream. This practice may have provided some short-term relief for a generation or two, but what is apparent now is that this was not enough. The importance of traditional ways of life cannot be overlooked if the cultures are going to survive. Everything from diet to land stewardship was shaped by these early exchanges between Native nations and the dominant culture, and not always with positive results.

Funding Solutions, Not Problems

More recently, there has been a shift away from funding the problems to funding the solutions. Rather than one-time grants to make short-term corrections, institutions are seeking community leaders who will make a difference that may last for generations. As Tony LookingElk of the Northwest Area Foundation notes, "The new paradigm is looking at how human and social capital can facilitate survival and prosperity. You used to have to show how dysfunctional you were to get funding. Now we look to see how strong you have the potential to be."

Northwest Area Foundation, where LookingElk (Red Lake Band of Ojibwe and Lakota) is a native community liaison, focuses on long-term goals. In 1998, after more than a year of strategic planning, the board of directors and senior managers decided to focus on long-term poverty reduction to achieve greater impact.

The foundation works with Native communities to identify leaders who can make lasting improvements. "We ask Native communities on the reservation and in the city to focus on creating or recreating the values and beliefs that lead to success in their community."

One example of how Native leaders in the Twin Cities work together is the American Indian Families Project of Hennepin County. LookingElk explains, "This is one way urban folks can stay connected and the people working on various projects can find ways to build and maintain strong traditional Native communities."

Quality of Life for Future Generations

Valorie Johnson (Seneca/Cayuga/Cherokee), a program director at the W.K. Kellogg Foundation, emphasizes the importance of education and youth development. The stated mission at Kellogg is "to help people help themselves through the practical application of knowledge and resources to improve their quality of life and that of future generations." This mission, she noted, is strong aligned with Native values, particularly self-determination.

"In the 1990s," she explains, "Kellogg made a significant investment in tribal colleges. Unlike other higher education institutions, tribal colleges have found a way to educate the Native community. They are often under-funded miracles that can lead to amazing outcomes. Many of the efforts started years ago on tribal college campuses are still in place, and others have evolved into something even greater."

Her words echo the idea that Native philanthropy is centering now on positive models for change. Rather than fixing what is broken, grants are given to those who can identify what is working or who have innovative ideas for social change. The Indian drop-out rate has been recognized as high by many organizations. Tribal colleges are where it is lowest, so funding tribal-based education is a great place to start. Tribal colleges are also often a great source of new leadership. Kellogg has also invested in programs that help emerging leaders develop their skills and knowledge, widen their experiences and strengthen their networks with each other, with members of Congress and with international leaders.
 

Servando Almaguer (Menominee), an apprentice carpenter and traditional dancer, has reconnected with his Native traditions. Photo provided by American Indian Family Empowerment Program

Stand in Present, Look Future

Another common theme on the landscape of Native philanthropy is the ability to stand in the present and look to the future. Everyone agrees foundations need to be prepared to make long-term plans. Now more than ever, this old idea has been given new emphasis. Cris Stainbrook (Lakota), President of the Indian Land Tenure Foundation, advises that the best projects recognize the "multigenerational nature of Native communities."

Indian Land Tenure Foundation is a nonprofit, independently governed organization that supports activities related to the acquisition, ownership and management of land by tribes and Indian individuals. Rarely does short-term individual success solve the underlying problems; correcting a symptom doesn't usually change the big picture. Stainbrook notes, "The idea of who Indians are really has to change. Non-natives have to stop seeing Indians as relics of the past or poverty cases, and Indians need to understand the fundamental definition of a sovereign nation and cultural continuity."

His organization seeks to address the relationship with the land on all levels, from the first concepts a preschooler has about the land around them to the wills elders must write to ensure that the land will stay in Indian control. This approach is not the easy way, but according to these new paradigms for success, it is the right way. To change the future, Native communities need to build on existing strengths.

Time to Rethink Native Philanthropy

Just as winter is a time to be tested, to be hungry and to tell stories, we have reached a point in Native philanthropy where it is time to sit back, rethink and look hard at what the stories are telling us. There is room for improvement. Although total grantmaking to Native causes remained flat from 1990 to 2003, overall grantmaking rose 153 percent. How can Native communities work with foundations to change this figure?

As Valorie Johnson notes, "I really think that grantmaking works best when it is mutually beneficial and respectful for both the Native communities and the foundations that are involved. It's important for both groups to build relationships and learn about each other, in order to create the future they desire, to look for investment opportunities and to not assume savior/victim status," she concluded. This vision could be the same "holistic picture of society" that LookingElk longs to see.

Just as the grandfathers taught us that giving was a part of living, we need to remember there were other gifts. According to at least some of the individuals involved in the Native grantmaking process now, communicating these other gifts may be the key. When Native communities are perceived as rich in leadership and potential for growth, they will be in a position to not only receive, but also to begin the cycle of giving back the dividend of that investment for generations to come. GF

Meg Noori, Ph.D. (Anishinaabe and Metis): "I am currently president of Nibwaakaawin, a nonprofit collective for the creation and dissemination of Anishinaabe language resources. I also teach Native Literature at Eastern Michigan University. Most importantly, I am a wife, mom and long-time jingle dancer."

More Information from the Winter 2006 Edition of Giving Forum

• Commentary: Philanthropy in Indian Country — Are we informed?

• Examples of Native Philanthropy in Minnesota

• Active Participants in Philanthropy Offer Native Perspectives

• Resources

© Copyright 2006 Minnesota Council on Foundations
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