The Arizona Department of Gaming has authorized 10 Arizona Indian tribes to offer sports betting, including two with ties to Nevada companies.
The agency produced a list of the 10 tribes that will be allowed to take betting on matches from September 9 on Friday evening. The department also announced that eight professional sports teams and organizations have also been licensed. Arizona law allowed 10 tribes and 10 sports organizations to apply for a license.
“During the process of developing the rules for event betting, the department made it a priority to collect as much feedback from the public and stakeholders as possible, especially on aspects such as the awarding of bets. licensing, “gaming department director Ted Vogt said in a statement on Friday. “The award decision we are announcing today is a direct result of these efforts, helping to ensure the fairness and fairness of the process for all applicants. “
Tribes that have been licensed and the professional affiliates they have partnered with include:
– Fort Mojave Indian Tribe, in partnership with SuperBook Sports, which is affiliated with Westgate Las Vegas, based in Las Vegas.
– San Carlos Apache Tribe, in partnership with WynnBET, based in Las Vegas.
– The Hualapai Tribe, based in Northwest Arizona and the operation closest to Las Vegas, in partnership with Golden Nugget, Houston, operated by Fertitta Entertainment and its executive, Tilman Fertitta.
– Quechan Tribe, in partnership with UniBet Arizona.
– Tonto Apache, in partnership with Churchill Downs, based in Kentucky.
– San Juan Southern Paiute Tribe, in partnership with Digital Gaming Corp., which has offices in Florida and New Jersey.
– The Navajo Nation, the largest tribe in the United States.
– Tohono O’odham Nation.
– Indian community of Ak-Chin.
– Fort McDowell Yavapai Nation.
The eight sports teams that have been licensed include:
– The Arizona Cardinals of the National Football League, in partnership with BetMGM, based in Las Vegas.
– Arizona Diamondbacks of Major League Baseball, in partnership with William Hill, which is affiliated with Caesars Entertainment.
– The National Basketball Association Phoenix Suns, in partnership with fantasy sports operator FanDuel.
– The Women’s National Basketball Association Phoenix Mercury, in partnership with Bally’s Corp, based in Rhode Island.
– The Professional Golfers Association TPC Scottsdale, in partnership with fantasy sports operator DraftKings.
– The Phoenix Speedway, affiliated with NASCAR, in partnership with Penn National Gaming Inc., based in Pennsylvania.
– The Indoor Football League Arizona Rattlers, in partnership with Chicago-based Rush Street Interactive.
– The Phoenix Coyotes of the National Hockey League.
Licensed properties are allowed to start marketing their products and operating fantastic sports on Saturday. Fantasy sports operators include DraftKings, FanDuel, FFPC, Yahoo, Fantasy Sports Shark, and Underdog Sports.
After writing “Harrisburg Art in the Wild: An Eco-Friendly Fantasy World, ” I want to know more about the influence of nature on art.
My family took me to the Indian Steps Museum in Airville when I was a child, my first exposure to Native American culture. But I haven’t developed this interest until now. So, I start my dive into local and indigenous art.
I find little.
As a last resort, I turn to the power of social media, posting an appeal to all on Facebook. York County Fashion, my friends put me in touch with four Native American artists.
These Native American descendants celebrate their heritage in four different ways.
Kim Olson Richardson (Springettsbury Township) and the Haliwa-Saponi people
Ruby Olson moved to York County in the 1960s from North Carolina. Newly married, she gave birth to three children, including her youngest named Kim (Olson Richardson). Ruby has made sure her babies know and practice their Haliwa-Saponi roots. Since Hollister, North Carolina has remained their tribal home, each April they made a pilgrimage to the annual powwow.
There, Kim and her siblings celebrated their legacy by dancing. the Fancy shawl dance, for example, takes athleticism and aims to mimic the elegant, plunging wings of a butterfly opening from the chrysalis. Kim also participated in the Jingle Dance of the Ojibwe in which 365 cones are sewn into the dress to represent each day of the year.
Kim Richardson competing as Fancy Shawl Dancer (1987 or 1988). Photo taken at Haliwa-Saponi Tribal powwow in Hollister, North Carolina.
On an annual trip to the powwow, Kim met Roger richardson also from the Haliwa-Saponi tribe – her future husband.
“Living far away is a little hard to stay involved,” Kim tells me, “but we’ve always been able to do it because it’s important to us.”
Kim doesn’t dance anymore. She’s a saleswoman.
Native Americans are usually depicted with headdresses. However, “Our people did not wear war caps,” Kim says. “So I launched a line of t-shirts highlighting the natives of the eastern woods called Moc70. ”
Kim Olson Richardson’s t-shirt company Moc70 features images of her tribe. Photo by Kim Olson Richardson.Kim Richardson not only designs her own clothes, but also silkscreen them by hand. Photo by Kim Olson Richardson.
Since they couldn’t organize a powwow, COVID greatly affected the tribe’s ability to celebrate their culture. But this summer will be different. Pow-wows are scheduled, including THIS LIST upcoming events in PA.
Kim Richardson’s little cousin and a few other “toddler” dancers in their badges at the annual powwow. Photo by Kim Olson Richardson.
Raine Dawn (Spring Grove) of the Anishinaabe people
Raine Dawn Valentine, from The Anishinaabe people are part of the Chippewa tribe of Turtle Mountain, still located in North Dakota. Her mother attended boarding school from the age of six until she graduated at the age of 16.
“She was not allowed to know or learn our native traditions,” Raine tells me. “She lived in the days when natives were brainwashed into American culture.” (Jim McClure and I will explore assimilation further in an upcoming Witness York article.)
It wasn’t until adulthood that Raine began to learn and connect more deeply with his heritage. She returns to her family in North Dakota to learn all she can. “My culture influences my everyday life and my teaching, ”says Raine. “I am always connected to our Seven Teachings and share traditions with others.”
Raine Dawn expresses his heritage in his art. She paints on canvas, on murals and even on skin with henna – an art form where the dye is applied to the skin. She believes that “our Spirit is the non-physical part of a person which is the seat of their emotions and character.” Image by Raine Dawn.
For Raine, art and spirituality are deeply united. “Art also connects us more deeply with nature, which brings us back to our center and plunges us into a meditative state that opens us to hearing this higher divine self,” she says.
Raine has been teaching art for 13 years at Ridgely College in Baltimore County and an assistant at Notre Dame University in Maryland where she teaches graduate students the methods of teaching art in the high school classroom. There, she infused her Native American customs into her classes.
“Being a teacher means that I can help our young people see and know each other better,” says Raine. “Art created our world, and our students need to know that they have the power to create the world as they see it from their own imaginations. ”
Jess McPherson (Township of Spring Garden); A Susquehanna Indian of Shawnee origin
Like Raine Dawn, Jess mcpherson also creates art. However, she found herself most engaged in making pearl and thread jewelry.
As an artist, Jess McPherson has traveled to tribal communities along the east coast, selling her jewelry and raising awareness about culture. In doing so, it preserves its culture. Photo by Jess McPherson.
An exhibition titled “Homesick” shows the connection between Jess, her cultures (she is also German from Pennsylvania) and the land. Jess took some dried herbs, along with her art partner Donna Sylvester, turned them over and tied them together. As they hung the piece up in the air, the herbs “started to bond with the living grass beneath our feet,” Jess tells me. “Outside of that connection… We started to see them as outbreaks or childbirths. To me, they are also a bit like empty cocoons.
As the artists came together and lived with their installation, they noticed subtle movements. “In a few pieces, their ropes came down and gently caressed the ground, seeking the ground as they did when they connected with the living grasses beneath our feet that day.”
Their exhibit was on display along the river at LOwercase Gallery in Wrightsville, Pa., where community members brought their own pieces to incorporate into their artwork, either by weaving them or leaving them at the base as offerings.
“These budding ships and ropes seemed to have a certain desire,” McPherson says. “As we worked with them and understood their stories, they felt a little nostalgic or yearned for a familiar connection. Photo by Jess McPherson.
Here are some of her participations and ways you can learn more about local initiatives:
Jack Richardson (Township of Manchester) and the Haliwa-Saponi people
Jack and Kim are parents. They are both from the Haliwa-Saponi people of North Carolina. When their children were young, together with others, they created a cultural group. They wanted to involve their kids in the dances, including the powwow they started at Indian Steps.
But instead of t-shirts, Jack makes drums. “You find something you like, and it’s part of nature, it’s good to get involved like that,” he says.
First it reaches the leather – elk, cow, deer or buffalo. Last year he tanned his own buckskin, but he won’t do it again. “It’s a bit of work, so I don’t think I want to do it anymore.”
Then he builds the drum cylinder using western cedar. “It’s light,” he says, which makes it easier for drummers to carry. A few coats of polyurethane ensure that water will not damage the wood.
Using leather bands, Jack pulls the skin tightly over the cedar cylinder, but not too tightly. If there isn’t enough flex in the face of the drum, that beautiful, deep sound won’t reverberate. Finally, he assembles the drummer so that the musician has his tool.
I am fortunate to hear Jack play and sing for me. Watch a short clip on my instagram @WanderinginYork. Photo by Jamie Kinsley.
Each drum takes four to five hours to build. You can purchase one at the Native American Festival on September 11-12 at the Indian Steps Museum (Airville).
Three tribes, four artists
Kim Olson Richardson of Springettsbury Township makes t-shirts. Raine Dawn from Spring Grove painted. Jess McPherson from Spring Garden Township sews beads. Jack Richardson of Manchester Township manufactures drums.
Three from different tribes, and they all express themselves in different art forms.
A misconception is that “Native American culture” is a monolithic experience. It’s not. Hundreds of Indian nations flourished in the United States before colonization.
After Europeans settled in America, many customs were lost. Yet many American Indians and their descendants keep the traditions alive. And just like the plethora of practices of their ancestors, contemporary artists fit into a wide range of indigenous cultures.
Kim, Raine Dawn, Jess and Jack all explore their identity, history and culture through art. “The importance of each person’s role in the arts,” writes Jess, “is easily demonstrable and an incredible tool for teaching people that they are important, that their thoughts and experiences matter. “
A Kim Richardson beaded mortar board for her daughter after graduating from Widener University (2018). Photo by Kim Olson Richardson.
On June 25, in a 6-3 decision, the Supreme Court ruled that Alaska Native Societies (“ANC”) are entitled to COVID-19 relief funds; solidifying that the NCAs qualify as tribes. The decision in Yellen v. Confederate tribes of the Chehalis reserve now allows NCAs to receive funding under the Coronavirus Aid, Relief and Economic Security Act (“CARES”). In that decision, SCOTUS overthrew a unanimous Washington DC circuit panel that initially sided with the tribes and against the ANCs.
Justice Sotomayor, writing for the majority, indicated that NCAs were eligible for funding under CARES because in India’s Self-Determination and Educational Assistance Act 1975 (“ISDEAA”) , which created the legal definition of a “tribe”, the NCAs were included. Here, the majority indicated that “in the ordinary sense of the ISDEAA, ANCs are Indian tribes, whether they are also federally recognized ‘tribes'” or not. More specifically, the ISDEAA defines an Indian tribe as “any tribe, band, nation or other organized group or community, including any Native Alaskan village or any regional or village society as defined or established by law. Alaska Native Claims Settlement Act (“ANCSA”). ), who is recognized as eligible for special programs and services provided by the United States to Indians because of their Indian status. Since ISDEAA includes ANCs in the definition of a tribe, the Supreme Court has ruled that they are eligible for CARES funds. This means that although NCAs are corporations, they are still defined as a tribe after being established under the Alaska Native Claims Settlement Act of 1971 and are eligible for all special programs entitled. to Native American tribes.
While the Washington DC circuit has sided with tribal claims that “recognition” is a definition of art in Indian law, as NCAs do not have the requisite government-to-government relationship with the government of the United States and, therefore, should not be eligible, the majority of SCOTUS disagreed. Instead, they said that “in the ordinary sense of ISDEAA”, the NCAs are considered tribes. Justice Sotomayor wrote that ANCs are eligible for the benefits of ANCSA, which established the village and regional societies on behalf of the natives of Alaska. As part of ANSAA, nearly $ 1 billion and 44 million acres of land have been returned to the natives of Alaska. Thus, the majority felt that the ANCs, according to ANCSA, confirmed the eligibility to be considered an Indian tribe.
The tribes argued that the move would potentially open doors for other federally unrecognized Indian groups to be reorganized under ISDEAA. However, the Supreme Court again disagreed and declared that NCAs are “entities created by federal statute and enjoying a tremendous amount of special federal benefits as part of a legislative experiment tailored to the unique circumstances. from Alaska and recreated nowhere else ”. Judge Sotomayor further noted that “today’s court ruling does not give NCAs new and incalculable tribal powers, as respondents fear”, but “[i]It simply confirms the powers that Congress has expressly granted to NCAs and that the executive branch has long understood that NCAs have. Based on this ruling, it is now considered that the NCAs are unambiguously “Indian tribes” under the ISDEAA.
Justice Gorsuch, joining Justices Thomas and Kagan writing for the dissent, said the “recognized as eligible” clause in the ISDEAA refers to “government-to-government recognition that triggers eligibility for the panoply of benefits and services that the federal government provides to Indians ”and NCAs are not eligible for CARES funding. The dissent disagreed with the majority and argued that the ordinary meaning of the definition is far from clear and stated “[e]While we could somehow put aside everything we know about how the term is used in Indian law and the CARES law itself, it is far from clear at what point. meaning the court is referring or how NCAs might be part of it.
Footnotes :
Kelsey Haake is a Summer 2021 Associate at Snell & Wilmer and a JD 2023 Candidate at the Carey School of Law at the University of Pennsylvania.
FLAGSTAFF, Arizona – For thousands of years, a tribe in Arizona has relied on the natural floods of the Colorado River for farming. He later hand-dug ditches and canals to bring water to the fields.
Now gravity sends river water from the north end of the Colorado River Indian Tribe Preserve through 19th century canals to feed alfalfa, cotton, wheat, onions, and potatoes. , mainly by flooding the fields.
Some of these fields have not produced in recent times as the tribe is providing water to support Lake Mead to help weather a historic drought in the American West. The reservoir serves as a barometer for how much water Arizona and other states will receive as part of plans to protect the river serving 40 million people.
The Colorado River Indian tribes and one other Arizona tribe played a disproportionate role in drought contingency plans that forced the state to voluntarily forgo water. As Arizona faces mandatory cuts next year in its supply to the Colorado River, tribes see themselves as major players in the future of water.
“We have always been told more or less what to do, and now it is taking shape where the tribes have been involved and invited to the table to do negotiations, to have their say on the problems of the river”, first term of the Indian tribes of the Colorado River. said President Amelia Flores.
Lake Mead, on the Nevada-Arizona border, has fallen to its lowest point since filling in the 1930s. Water experts say the situation would be worse if the tribe did not agree to store 150,000 acre-feet in the lake over three years. One acre-foot is sufficient to serve one to two households per year. The Gila River Indian community also provided water.
The Colorado River Indian tribes received $ 38 million in return, including $ 30 million from the state. Environmentalists, foundations and businesses fulfilled their pledges last month to help the rest.
Kevin Moran of the Environmental Defense Fund said the agreement marked a new approach to tackling drought, climate change and demand on the river.
“The way we see it, the Colorado River Basin is the zero point for water-related impacts of climate change,” he said. “And we have to plan for the river and the watersheds that climatologists tell us we’re probably going to have, not the one we might want.”
Tribal officials say the $ 38 million is more than they would have earned by leasing the land. Colorado River Indian tribes stopped cultivating more than 15 square miles to make water available, tribal lawyer Margaret Vick said.
“There is an economic compromise as well as a conservation compromise,” she said.
While some fields are dry on the reserve, the tribe plans to use the money to invest in its water infrastructure. It has the oldest irrigation system built by the United States Bureau of Indian Affairs, dating from 1867, serving nearly 125 square miles of tribal land.
The age of the irrigation system means that it is in constant need of improvement. Flores, the president of the tribe, said parts of the 232-mile concrete and earth canal are lined and others are not, so water is lost through seepage or cracks.
A 2016 study conducted by the tribe put the price to pay for correcting the shortcomings at over $ 75 million. It leverages grants, funds from past conservation efforts and other funds to reduce repairs, Flores said.
“If we had all the dollars in the world to cover all the channels that run through our reserve, that would be a great project to complete,” said Flores. “I don’t think that will happen in our lifetime.”
The tribe is made up of four distinct groups of Native Americans – Chemehuevi, Mohave, Hopi and Navajo. The reserve encompasses over 110 miles of Colorado River shoreline with some of the oldest and most secure river rights in Arizona and California.
While much of the water is used for agriculture, it also supports the tribe’s wildlife sanctuaries and culture.
“We cannot forget the spiritual and cultural aspect of the Colorado River tribes,” said Flores. “Our songs, clan songs, river songs and other traditional rites that take place at the river.”
The tribe cannot take full advantage of its right to divert 662,000 acre-feet per year from the Colorado River to the Arizona side because it lacks infrastructure. It also has water rights in California.
According to a 2018 study of water use and development among tribes in the Colorado River Basin, an additional 46 square miles of land could be developed for agriculture if the tribe had the infrastructure.
“One day,” says Flores. “This is the goal of our leaders who have come behind me, to use all of our water allocation and develop our lands which are currently undeveloped.”
July 8, 2021 – Contact the FacilitiesNet editorial staff »
Like a vicious disease that sweeps across the country regardless of the age, race or location of the victim, deferred maintenance has taken a heavy toll on facilities across the country, regardless of age, location or location. their type. While K-12 school districts typically draw attention to their efforts to repair facilities after years of underfunded maintenance, one segment of the facility market – federal buildings in Native American communities – has also been hit hard by deferred maintenance, and they are advocating for increased funding.
Native American tribal leaders pressured federal agencies to recoup billions of dollars in deferred maintenance at these facilities in a recent House hearing, according to Federal Computer Week.
The Bureau of Indian Affairs, the Bureau of Indian Education and the Indian Health Service (IHS) operate or fund more than 1,800 federal facilities, ranging from fire stations to hospitals and schools. Buildings show the effects of underfunding. The average age of IHS establishments is over 37, compared to an average of nine or 10 years in the private sector.
Many schools in these communities also need updates. The fiscal year 2022 budget request for the Bureau of Indian Education includes $ 264.3 million in annual construction funding. The agency receives mandatory Great American Outdoors Act funds, which can be used for priority deferred maintenance projects.
But the current backlog of deferred maintenance of educational institutions is $ 823.3 million. Education districts, a separate category, have their own deferred maintenance backlog of $ 102.1 million. Of the 86 schools classified by the agency as “poor,” 73 currently have no funding for major replacement or repair.
Indigenous out-of-state students whose tribes have historic ties to Colorado will receive in-state tuition starting in the fall.
SB21-209, which Gov. Jared Polis promulgated on Monday, recognizes Native American tribes were forced out of Colorado and demands higher education institutions provide in-state tuition fees for students who are members of the 48 known native tribes that were in Colorado. Colorado still has only two federally recognized tribes in the state, the Southern Ute Tribe and the Ute Mountain Tribe.
Democratic leaders from both houses of the legislature sponsored the bill and it received bipartisan support.
Fort Lewis College offers free classes to members of a Native American tribe recognized by the Federal Government of the United States or an Native Alaskan village, and Colorado State University offers Native American students classes in the state. . After the University of Colorado Boulder also decided to make the change last year, lawmakers did what they couldn’t do in the past: implement the tuition hiatus across all schools. Colorado public colleges and universities.
“It’s long overdue, and the fact that all the other higher education institutions have signed up, I think it’s a testament to the fact that it’s good for Colorado; it’s good for higher education, ”said Speaker of the House Alec Garnett, a Democrat from Denver and sponsor of the bill.
He added that it would help schools rebuild relationships with tribes that have collapsed over the years, and help colleges and universities diversify their student populations.
In another move to support indigenous communities, Polis also promulgated SB21-116 on Monday. Beginning in June 2022, any public school that has a Native American mascot without formal tribal approval will be subject to a monthly fine of $ 25,000.
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