Volume 6 Number 2
January 1967

George A. Gill

The Bureau of Indian Affairs is the government agency handling many of the common services administered for non-Indians by states, counties, and municipalities. The Commissioner of Indian Affairs is appointed by the President, confirmed by the Senate, and his authority is delegated to him by the Secretary of the Interior.

The Bureau has three distinct functions. One is to carry out federal programs authorized by Congress according to government rules and regulations. The second is to act as trustee for Indian lands and resources. The third, an increasingly important one, is to create a climate in which Indian groups can operate by and for themselves. This third function, self-sufficiency and planning of programs by the Indians themselves, is the primary subject of this article.

Mr. Robert L. Bennett, an Oneida Indian and the new Commissioner of Indian Affairs, stated recently his belief that the Indian people should assume more responsibility in the direction of their own affairs. He said he had faith and confidence in the Indian people, their abilities, and their capabilities.

One basic key to the solution of the problems of Indians, whether in the areas of education, welfare and health, or living conditions, lies in the development of the economic employment potential of Indians and in the economic development of their land resources. Legislation, plans and proposals, in all of the areas welcome success only if the Indians themselves are directly involved in their planning and implementation. Repeated failures of programs planned by others for Indians has created some resentment among Indians so that they have become skeptical of new programs and have refused full cooperation. The continuous breaking of bona fide historical Federal Indian Treaties and commitments has traditionally kept the American Indian in a state of dilemma and suspiciousness of any outside assistance.

Instead of concentrating on the historical shortcomings of Indian and Federal government relations, this will be an over-view of some comparatively new programs that have been operating or are being initiated on the reservations today—programs that for the most part have been originally proposed and formulated by the Indians themselves for the Indian, with technical assistance often being received from various governmental agencies.

Certainly no avenue for betterment can be established unless the Indian himself is aware of the social, economic and educational problems that exist on their respective reservations. I am happy to say that this awareness has been established and tribal councils and committees are making many efforts to meet the needs of their people. The effectiveness of any program depends primarily on the initiativeness and the actual involvement of the tribal members in the solution of their existing problems.

Federal financial assistance statutes relevant to the American Indian include the following:

This last act, the Economic Opportunity Act of 1964, was set up to mobilize the human and financial resources of the nation to combat poverty in the United States.

Under Title II of this Act, the concept of a Community Action Program was born—a concept based on the conviction that the Indian people directly affected by community improvement are most able to determine their needs and the best course of action for achieving their objectives through better existing communication channels.

The Indian Community Action Program provides financial support for local anti-poverty campaigns on Indian reservations. Coordinated programs, among others, include remedial reading, literacy instruction, job training, employment counseling, homemaker services, job development, vocation rehabilitation, and health services.

Besides financial assistance for the development, conduct, and administration of CAP, there are also grant funds available for research, demonstration, training, and technical assistance.

Title I and II - Provides for education programs for youth and adults.

Title III, IV, and V—Provides programs to enhance economic opportunities for farmers and small businessmen, and special programs to help unemployed family heads to get and keep jobs.

The following itemizes a number of tribes and the educational OEO community action programs now being carried on by each and, in most cases, receiving technical assistance from the Indian Community Action Project at ASU.

There are several discernable trends in Indian Education in the Southwest. First, public school education is steadily overtaking the BIA in educating the major portion of Indian children. Secondly, there is an increasing demand on the part of tribal leaders and members for education on the reservation. Thirdly, tribal leaders are becoming increasingly interested in having American Indian history, traditions, and current problems included in the Indian child’s school curriculum. In other words, they believe they should not only learn other peoples’ histories, but also the history of the Indian people and their contributions to the growth and development of this great nation. A living example of this is the Rough Rock Navajo Demonstration School at Rough Rock, Arizona, directed by Dr. Robert A. Roessel Jr., presently on leave from ASU. At this school a cultural center has been organized and is an integral part of the Navajo school and the community.

The following is general education information concerning many of the tribes of the Southwest:

The Navajo tribe began its scholarship grant program with $30,000 in 1954. This was increased by $65,000 in 1955, and to $100,000 in 1956. In 1957, a $5,000,000 fund was established with the interest from this fund to be used for scholarship grants. This fund was increased to $10,000,000 in 1959, permitting an over-all scholarship award of $400,000 annually.

A junior college on the Navajo Reservation has been recommended by a study team from ASU, headed by Dr. Robert Ashe. Since 1954, the Navajo Scholarship Program has provided aid for 3,200 college and post high-school students. This survey report is now being studied by the Office of Economic Opportunity of the Navajo Tribe at Window Rock.

The utilization of the named legislation, and the initiation of the many programs, does not mean a solution to all of the problems of the American Indian. However, it is a great stride forward.

In closing, I would like to cite the following by Manuelito, famous Navajo war chief, as stated to Chee Dodge, Navajo tribal leader and interpreter, many years ago:

I believe that our Indian people are now meeting this challenge, and attempting to climb this ladder.