by Lea Wetzel, Family Peer Supporter
February 27, 2024

Growing up in a family of overachievers and natural-born leaders, allowed me to see what positive leadership can look like. Watching my grandpa Blackie Wetzel be such a humble person, set the tone for my dad and his siblings, to also be some amazing individuals too.

It wasn’t until I owned my own business at the young age of 19, that I realized that I too had some natural skills that gave me an edge over the competition.

Later in my addiction, I would use those same gifts for manipulation and tactics to get what I wanted to feed the addict ways in me.

It wasn’t that long after when I had some humbling experiences happen, that made me want to take a break from life. During that time, I got my second Blackfoot name Poonoakki, Elk Woman, and heard the stories and purpose behind my name.

I wouldn’t put that same spiritual transfer into action until I was ready to live in recovery. I learned through my kids getting their names that leadership has vines that go way back on both sides of my family. My family was one of the first business owners in the area where I live presently. Through my son’s Blackfoot name which translates to “Many Successes,” there were stories about the entrepreneurship that my mom's family comes from and is. Even going back as far as “The Heavy Runner Massacre,” there were heroes who led some great people into some historical circumstances.
Those gifts that I was born with, started to grow with the knowledge I was grasping. Within my workforce of peer support, consulting, speaking, and technical assistance I was starting to see the leadership and gifts that others had seen in me. I started believing in myself. My outside matched my inside fully.

I was asked to speak at a legislative session back in 2021 when I saw how leadership can drive advocacy, not just for what I felt and wanted to happen, but also for the good of others.

I have had some great mentors along the way that allowed me to see perspectives that I had never seen before. I put into action principles and practices that I truly believed in.

Practices that allow me to even view and change my person-driven ways.

For example, if I want to advocate and drive an initiative, I must first look at both sides of it. What is positive and what is negative? Also, is it drive because it’s about me, or is it drive that is about something that can benefit and is what’s best for more than just me?
Can it help “Big Picture” perspectives, and what can it all support? Is it just for the good of who I want it to help, or is it something that can progress and support the circle of life overall?

When we have gifts and are shared tidbits of knowledge, do we keep it for ourselves, for the good of us, or do we share it, so it can help others?

If the answer can support more than me and enhance the good of “Big Picture” initiatives, then I must move forward on it, because that is positive and great leadership.

If I get upset with a certain group, or person, is it okay for me to use my leadership to drive others to also not like that group or person? Maybe. If it’s to give awareness to prevent heartache or hurt, then sure, but I need to “Check” my thoughts and ways and remember that I am a person in recovery from co-occurring and I need to get insight always.

I will never be a “Catch all, do all,” because true leadership is “Checking” our intentions at the door. It’s learning to delegate and bring in others who can learn and grow too. If I am scouting for the good of others and to support others so I can look good, is that really leadership?

Feeling good about ourselves for our accomplishments is great! We should feel good about the hard work and dedication we have that drives our pain into passion, but “Tooting our own horn,” isn’t a positive attribute, if you ask me.

My dad was a person who never boasted about the positive things he did or the great initiatives and efforts he developed and was behind. He would never tell us about many achievements. He told my brother and me, “You let others talk you up, never boast about your accomplishments.” To this day, I still hear great things that he did, and many people in our family did because they didn’t talk themselves up.

True leadership is being about what you talk about, and what you say you believe in. Practicing what you preach and being on a forever ongoing growing and learning life. Never hit a level of “Mastery” because you’ll miss out on the true message and lessons in life. You’ll never catch the true knowledge-keepers boasting about themselves or leading people into something self-driven. They do what they can with their leadership to help and support what can help others, the land, water, animals, and all that’s in the Universe. True leaders are open to learning and listening.
When we are supporting others or speaking at a speaking engagement, are we using that platform to feel good about ourselves, or make ourselves look good? Are we doing it for some type of payoff?

It is good to know your worth and be paid for your time, but to utilize a platform to just make us look good, isn’t true leadership in my eyes. People will remember how you made them feel before they remember what you said. So, maybe if we speak and support others in a way where we take ourselves out of the picture and put those we are supporting or speaking to first, our outcomes might be more helpful and impactful.

Next time you are around a person who holds a position in leadership, listen and watch what they are about, and see if you can tell if they are behind something self-centered, or if they do care and want to help others, even when it doesn’t help themselves out.

We are humans, and humans aren’t perfect. Remembering that we are one spirit among a world of so many others can help us realize that life is bigger than just us.

Don’t get me wrong, one person can make a huge impact on the world, but looking at what we are doing and our intentions behind what we do, might help us decide do we want that impact to be about something positive, or, something negative.

I believe when our leadership gains a level where we don’t get something out of it, and we are doing something simply because it’s the right thing to do, we might have a better chance at having a more supportive world. When we can have practices that remind us to “Check” ourselves, we will have a better world, and we can share the skills and gifts we have to support and help others, and the next generation of leaders.

Generated with AI and edited by Lea Wetzel, Family Peer Supporter

February 13, 2024

In the rich tapestry of Native American traditions, storytelling stands as a sacred gift, a conduit for the transfer of wisdom, healing, and positive energies. Our Blackfoot people have a deep-rooted connection to tradition. 

I share my life experiences and provide a compelling narrative as a Blackfoot woman in recovery. My story is not just a personal account; it's a gift from Creator. There is a transformative power of sharing experiences, bridging the metaphysical and physical worlds by preserving true history for future generations. In the intricate dance between the past and the present, my journey unfolds, offering insights into the resilience that storytelling can foster.

Through living out my passions, being open to my Elders's teachings, and reconnecting to my Blackfoot ways, I am on a journey of learning the true empowerment of being a Blackfoot woman. I am on a lifelong journey of reconnecting to who I was meant to be and remembering through these same traditional teachings that true freedom is staying in humility and being someone who wants to be a humble human being. 

In our culture teachings and lessons are shared through storytelling. This is how we get our names as well as the root and meaning of our ceremonial ways. We are not only storytellers but a living example of the resilience that can emerge from the depths of adversity. 

In my traditions, the act of sharing stories is not merely a recounting of events but a sacred exchange that carries the collective wisdom of a community and nation. 

Having spent over two decades entangled in the criminal justice system and battling addiction, my journey is a journey of challenges and triumphs. My narrative serves as a poignant reminder that even in the darkest times, we can stand in our power, be with Creator, hold ourselves with integrity, and that there is a path to recovery and healing. My commitment to sharing my story is a living testament that our culture is prevention and there is healing through recovery and a life of wellness for my people and all Relatives. 

My favorite moments are when I actively participate in ceremony, visit with family, learn, and always pass this on to the next generation, with my two beautiful children. During this, we can have a profound connection between the metaphysical and physical worlds by Elders sharing knowledge through storytelling. Ceremony serves as a bridge, allowing us to take in wisdom imparted by Elders, and in return do our best to live out the wisdom through our actions and sharing what we can to help others. Ceremony provides a unique space where tangible aspects of existence converge, fostering a deep understanding of cultural heritage and personal identity.

Within storytelling, Elders and wisdom holders play a pivotal role. 

My family and I’s engagement in ceremony ensures the preservation of true history, not as a mere chronicle of events but as a living, breathing narrative that holds the essence of our people. The stories shared in these ceremonies are vessels of positive energy, capable of transforming lives.

When we live out and up to who Creator intended us to be, we actively contribute to a legacy of healing, empowerment, and cultural continuity.

Having been in the criminal justice system and addiction for over 20 years, I realize the absence of culture, self-care, and actionable goals in my life caused me and my loved ones lots of heartache. Having this identity and the gift to share not only about my culture but the power of it through my actions, and own storytelling. My challenges of turning dreams into aspirations speak to the importance of taking deliberate action in the recovery journey. That makes my narrative a powerful call to action, urging others to learn from my experiences and embrace the transformative potential of incorporating culture, self-care, and actionable goals in our lives.

In the symphony of our peoples' storytelling, my narrative emerges as a poignant melody, resonating with the themes of healing, hope, and resilience. Through anyone’s journey from adversity to recovery, which embodies the transformative power of sharing hardships and the profound impact of engaging others.

 As a storyteller, we become a keeper of true history, actively participating in the transfer of positive energies that ripple through the spaces we empower. 

I hope that my reflection on my past serves as a compelling invitation for others to embark on their journey of recovery, armed with the knowledge of self-care and actionable goals that can transform dreams into lived aspirations.

 In the end, the art of my people's storytelling is not just a tradition; it's a living, breathing testament to the enduring strength of the human spirit.

by Lea Wetzel, Family Peer Supporter

January 30, 2024

Growing up and learning to live with mental health conditions, and finding power within my uniqueness has been a journey all its own. When growing up I always felt different, so it has been quite a journey in my self-acceptance of having these obstacles. Like many minorities, we come from intergenerational and historical trauma. Being a mother of two beautiful children who are already having similar struggles of not filling into the “norm” is hard for me, but super hard for them this day and age.

We are in a time of “Shifting Paradigms,” but when it comes to the support of my children having similar ongoing situations, it is a reminder of the work that still needs to be done, and the education that still needs to be spread.

It can be frustrating and emotionally draining to be a fighting force when being present and the support for my own children’s journey. It takes me back to when we were the only “mixed family” in the suburb of my hometown I grew up in. With both my biological parents being tribally affiliated and having an African American Stepfather growing up in the early 80s in this area, it was a struggle.

Now, you add times when I wasn’t feeding my wellness the way I should, there has been trial and error and lots of learning experiences. Being able to work with others who have similar life experiences has been very helpful, and I can say the payoff of seeing my children happy and healthy can mean everything in these trying times.

Parenthood is a profound journey, filled with moments of joy, love, and an overwhelming sense of responsibility. For individuals like me, a woman from the Amskapii Piikani band of the Blackfoot Confederated Nation, the path of parenting intertwines with the past, present, and what is uniquely qualified to work for us. I realize my story sheds light on the unique challenges parents face when nurturing their children while battling their internal struggles, but also adding the need to embrace and nurture self.

Navigating the intricacies of parenting with resilience became a priority for me. As a survivor of multifaced trauma, I recognized the importance of not allowing my past to define my present or my role as a mother. "I never thought I would be exposed to situations that would negatively affect me for the rest of my life," However, my journey in motherhood is a testament to the strength that can emerge even in the face of profound adversity.

Resiliency and dedication to empowering others on their journey of healing is a meaningful life. Reconnecting with my traditional ways and receiving peer support during a critical phase of my life was transformative. "I knew if I were to learn to heal this, I would commit to helping others and do whatever I could so others wouldn’t experience the same," echoes in my head and into reality for me to remember where I came from and where I am now.

The journey toward healing involved embracing the power of storytelling. I found strength in sharing my truth, not only for my own empowerment but to inspire and support others and be an example for my kids. I became an advocate for my people and am working towards justice and support for survivors of domestic violence, human trafficking, and childhood sexual traumas.

My culture is prevention and connection to purpose for all Indigenous communities across Turtle Island. It has been a driving force behind my reconnection to my ways and the way I live my life. My children and I participate in ceremony for strength and to stay in humility, so we may be the best we can be when we go back into the world.

Balancing parenthood with advocacy and a commitment to empowering others is not without its challenges. I actively participate in various initiatives, including supporting survivors of human trafficking, advocating for families and individuals of Missing and Murdered Indigenous People (MMIP), partnering in awareness campaigns, and engaging in state-wide committees. My roles as a Montana Department of Corrections Victim Impact Panelist, Advisory Council Member, and active involvement in legislative Steering and Access sub-committees for the Montana Department of Health and Human Services, I believe reflect my dedication to making a difference.

All that said, my mental health and my children’s well-being must come first for me to be present and a part of any of the work I am passionate about.

Learning how to balance life in these areas as a single mother in the recovery of these spectrums, and supporting two children with ongoing similar issues, having someone to support me as the parent can mean everything in this ongoing and ever-evolving Paradigm Shift, of being mindful, present, and allows us to live in wellness and a place of gratitude.

by Lea Wetzel, Family Peer Supporter

January 9, 2024

CW: Sexual Assault, Trafficking

Understanding the complexity of abuse, coercion, and control can be a complex multidimensional description. When asked,” What to look for?” within human trafficking is a hard question to answer, because human trafficking isn’t one situation to describe, it can have many faces. Human Trafficking effects all social groupings, genders, and does not discriminate when it comes to its victims. There are statistics that prove the American Indian population is in fact at a higher risk of being affected by human trafficking, murder, and becoming a missing persons case. 48.8% of Native American women have been stalked in their lifetime, and 40% of sex trafficking survivors are in fact, Native American women.

Looking at missing murdered Indigenous people within the MMIP realm, we learn that our American Indian population is the most underserved population. Native women have an 84.3% rate of experiencing domestic violence, that is three out of four Indigenous women. Murder is the 3^rd leading cause of death within Indigenous population.

When I first heard these statistics, I thought to myself,” Why?” Since being in the movement of Survivor-led advocacy and sharing my own lived experiences in spaces to fight for safety and security of my people, I have hear lots of different perspectives. Then one that has really stuck in my mind is the majority of American Indian’s have “O’ negative blood type, which is the Universal blood type. Thinking of the realties we know, that trafficked individuals are looked at as merchandise, and are only effective in the sex trafficking realm for so long.

This knowledge I have learned is disturbing to me.

Individuals engaged in prostitution may be in an intimate relationship and have children with their pimp/trafficker, who may have threatened to use physical violence or may have already used physical abuse, often as a mechanism to control and coerce a victim and to enforce silence when the victim encounters the justice system. Emotional abuse may be just as damaging or worse to a Survivor.

For example, threatening to “out” an LBGTQ individual to their community or family may mean the loss of social and economic support. Further, a pimp/trafficker who threatens or discloses a person’s engagement in prostitution may put that person at risk of losing their children or exacerbate emotional and economic instability, while continuing to tighten their power and control over that individual’s life.

Whether an individual is sexually assaulted by a pimp/trafficker or is forced to engage in sex work, in which case they may experience multiple sexual assaults by johns.

These experiences are difficult to talk about, or even more difficult to process the situations, because of the “molding” and “gaslighting” happening within these situations.  

Consider the sex trafficking victim who is forced by her pimp to have sex with his friends or gang members. Feelings of shame and stigma are common.

Sexual assault cases are often compounded for those who are engaged in sex work and fear moral condemnation by the justice system or society at large. Feelings of intimidation and isolation are typical for victims of domestic violence and sexual assault Survivors and can complicate cases of sex trafficking. In abusive relationships, offenders often use isolation to increase power and control over the victim. Such isolation, when paired with the difficulty of disclosing abuse by an intimate partner (due to minimizing, guilt, and other possible reactions), can make the prospect of leaving the abuser seem daunting or impossible.

Obstacles to using system resources for those encountering potential victims of trafficking through the justice system, the dynamics of force and coercion may affect victims’ ability to use system resources. As in cases of domestic violence or sexual assault, the fact that Center for Court Innovation, an individual was coerced does not necessarily lessen the real or perceived blaming and stigma associated with trafficking.

This, in turn, makes victims even more vulnerable to further trauma and less likely to seek help, especially from justice system stakeholders whom they do not know nor trust.

Here are some definitions and key elements within Human Trafficking recorded by the United States Department of State, Office to Monitor and Combat Trafficking in Persons:

Forced Labor, sometimes also referred to as labor trafficking, encompasses the range of activities involved when a person uses force, fraud, or coercion to exploit the labor or services of another person.

The “acts” element of forced labor is met when the trafficker recruits, harbors, transports, provides, or obtains a person for labor or services.

The “means” element of forced labor includes a trafficker’s use of force, fraud, or coercion.  The coercive scheme can include threats of force, debt manipulation, withholding of pay, confiscation of identity documents, psychological coercion, reputational harm, manipulation of the use of addictive substances, threats to other people, or other forms of coercion.  

The “purpose” element focuses on the perpetrator’s goal to exploit a person’s labor or services.  There is no limit on the location or type of industry.  Traffickers can commit this crime in any sector or setting, whether legal or illicit, including but not limited to agricultural fields, factories, restaurants, hotels, massage parlors, retail stores, fishing vessels, mines, private homes, or drug trafficking operations.

All three elements are essential to constitute the crime of forced labor.

There are certain types of forced labor that are frequently distinguished for emphasis or because they are widespread:

“Domestic servitude” is a form of forced labor in which the trafficker requires a victim to perform work in a private residence.  Such circumstances create unique vulnerabilities. Domestic workers are often isolated and may work alone in a house.  Their employer often controls their access to food, transportation, and housing.  What happens in a private residence is hidden from the world – including from law enforcement and labor inspectors – resulting in barriers to victim identification.  Foreign domestic workers are particularly vulnerable to abuse due to language and cultural barriers, as well as a lack of community ties.  Some perpetrators use these types of conditions as part of their coercive schemes to compel the labor of domestic workers with little risk of detection.

The term “forced child labor” describes forced labor schemes in which traffickers compel children to work.  Traffickers often target children because they are more vulnerable.  Although some children may legally engage in certain forms of work, forcing or coercing children to work remains illegal.  Forms of slavery or slavery-like practices – including the sale of children, forced or compulsory child labor, and debt bondage and serfdom of children – continue to exist, despite legal prohibitions and widespread condemnation.  Some indicators of forced labor of a child include situations in which the child appears to be in the custody of a non-family member and the child’s work financially benefits someone outside the child’s family; or the denial of food, rest, or schooling to a child who is working.

Sex trafficking encompasses the range of activities involved when a trafficker uses force, fraud, or coercion to compel another person to engage in a commercial sex act or causes a child to engage in a commercial sex act.

The crime of sex trafficking is also understood through the “acts,” “means,” and “purpose” framework.  All three elements are required to establish a sex trafficking crime (except in the case of child sex trafficking where the means are irrelevant).

The “acts” element of sex trafficking is met when a trafficker recruits, harbors, transports, provides, obtains, patronizes, or solicits another person to engage in commercial sex.

The “means” element of sex trafficking occurs when a trafficker uses force, fraud, or coercion.  Coercion in the case of sex trafficking includes the broad array of means included in the forced labor definition.  These can include threats of serious harm, psychological harm, reputational harm, threats to others, and debt manipulation.

The “purpose” element is a commercial sex act.  Sex trafficking can take place in private homes, massage parlors, hotels, or brothels, among other locations, as well as on the internet.

In cases where an individual engages in any of the specified “acts” with a child (under the age of 18), the means element is irrelevant regardless of whether evidence of force, fraud, or coercion exists.  The use of children in commercial sex is prohibited by law in the United States and most countries around the world.

These key principles and concepts relate to all forms of trafficking in persons, including forced labor and sex trafficking.

Human trafficking can take place even if the victim initially consented to providing labor, services, or commercial sex acts.  The analysis is primarily focused on the trafficker’s conduct and not that of the victim.  A trafficker can target a victim after a victim applies for a job or migrates to earn a living.  The trafficker’s exploitative scheme is what matters, not a victim’s prior consent or ability to meaningfully consent thereafter.  Likewise, in a sex trafficking case, an adult victim’s initial willingness to engage in commercial sex acts is not relevant where a perpetrator subsequently uses force, fraud, or coercion to exploit the victim and cause them to continue engaging in the same acts.  In the case of child sex trafficking, the consent of the victim is never relevant as a child cannot legally consent to commercial sex.

Neither U.S. law nor international law requires that a trafficker or victim move across a border for a human trafficking offense to take place.  Trafficking in persons is a crime of exploitation and coercion, and not movement.  Traffickers can use schemes that take victims hundreds of miles away from their homes or exploit them in the same neighborhoods where they were born.

“Debt bondage” is focused on human trafficking crimes in which the trafficker’s primary means of coercion is debt manipulation.  U.S. law prohibits perpetrators from using debts as part of their scheme, plan, or pattern to compel a person to work or engage in commercial sex.  Traffickers target some individuals with an initial debt assumed willingly as a condition of future employment, while in certain countries traffickers tell individuals they “inherited” the debt from relatives.  Traffickers can also manipulate debts after the economic relationship begins by withholding earnings or forcing the victim to assume debts for expenses like food, housing, or transportation.  They can also manipulate debts a victim owes to other people.  When traffickers use debts to compel labor or commercial sex, they have committed a crime.

A victim-centered and trauma-informed approach is key to successful anti-trafficking efforts.  A central tenet to such an approach is that victims of trafficking should not be inappropriately penalized solely for unlawful acts they committed as a direct result of being trafficked.   Effective implementation of the “non-punishment principle,” as it is increasingly referred to, not only requires recognizing and embracing the principle in regional and national laws, but also increasing proactive victim identification.  

While the TVPA and UN TIP Protocol call on governments to proactively address trafficking crimes, some governments are part of the problem, directly compelling their citizens into sexual slavery or forced labor schemes.  From forced labor in local or national public work projects, military operations, and economically important sectors, or as part of government-funded projects or missions abroad, officials use their power to exploit their nationals.  To extract this work, governments coerce by threatening the withdrawal of public benefits, withholding salaries, failing to adhere to limits on national service, manipulating the lack of legal status of stateless individuals and members of minority groups, threatening to punish family members, or conditioning services or freedom of movement on labor or sex.  In 2019, Congress amended the TVPA to acknowledge that governments can also act as traffickers, referring specifically to a “government policy or pattern” of human trafficking, trafficking in government-funded programs, forced labor in government-affiliated medical services or other sectors, sexual slavery in government camps, or the employment or recruitment of child soldiers.

Another manifestation of human trafficking occurs when government forces or any non-state armed group unlawfully recruits or uses children – through force, fraud, or coercion – as soldiers or for labor or services in conflict situations.  Children are also used as sex slaves.  Sexual slavery, as referred to here, occurs when armed groups force or coerce children to “marry” or be raped by commanders or combatants.  Both male and female children are often sexually abused or exploited by members of armed groups and suffer the same types of devastating physical and psychological consequences associated with sex trafficking.

Forced labor is well documented in the private economy, particularly in agriculture, fishing, manufacturing, construction, and domestic work; but no sector is immune.  Sex trafficking occurs in several industries as well.  Most well-known is the hospitality industry, but the crime also occurs in connection with extractive industries where activities are often remote and lack meaningful government presence.  Governments should hold all entities, including businesses, accountable for human trafficking.  In some countries, the law provides for corporate accountability in both the civil and criminal justice systems.  U.S. law provides such liability for any legal person, including a business that benefits financially from its involvement in a human trafficking scheme, provided that the business knew or should have known of the scheme.

To add, in Indian Country we are looking at sex trafficking in a different light. Looking back on our history and the true history before the narrative was changed in many cases, some may see sex trafficking as modern-day colonialism. Looking at the true story of Pocahontas, we see that she was a very young girl that was kidnapped and sexually assaulted. In other words,” Sex trafficked.”

Her birth name was Matoaka which means “Flower Between Two Streams,” and later during ceremony was transferred her mother’s name, Pocahontas. She was taken and assaulted by settlers, and had to give up her first baby, and later gave birth to her second son that was from a sexual assault. She was a strong woman warrior of her time, and the story of who she is and what happened back then, is a lot different than what Disney represented in their cartoon. She was one of many American Indians that were kidnapped, assaulted, and persecuted, for being themselves. Of course, this all was the beginning of many more realities like this one, from 1624. John Smith wrote a fabrication of the true story, that was based on an encounter he had in 1602.

Contemporary sex trafficking is a symptom of colonization. Advocates and tribal communities must address societal norms and attitudes. Identify and dismantle systems that support traffickers and look to traditional community values that can be used to support anti-trafficking efforts.

Human Trafficking Prevention Toolkit

Office to Monitor and Combat Trafficking in Persons

National Human Trafficking Hotline

Montana In non-emergency situations call or text 1-833-406-STOP (1-833-406-7867) OR reach and advocate via live chat at 406stop.com

House Bill 112 Strengthening Montana Law against human trafficking

Forbes National Coverage on HB 112

by Lea Wetzel, Drop-in Center Coordinator

May 2, 2023

The arrival of Native American Heritage Month heralds a deeply personal journey for me, a Blackfoot woman steadfastly navigating the intricate path of recovery. Within the expansive tapestry of indigenous cultures, I discover not only solace and strength but a profound connection to my roots that serves as the cornerstone of my journey of self-discovery. Engaged in tribal liaison work with Montana tribes, this month transcends mere celebration; it stands as a testament to the transformative power of cultural heritage, weaving through my role as a mother and illuminating the unique lens of recovery from an American Indian woman's perspective.

For me, Native American Heritage Month becomes an annual reflection, a sacred space to contemplate the indelible impact of ceremonial beliefs on shaping my identity. As a Blackfoot woman, the ceremonies and traditions handed down through generations are more than just practices; they are profound sources of guidance and healing, a way of life. Embracing my heritage becomes a key that unlocks self-discovery amid the tumultuous terrain of recovery, providing a spiritual anchor that transcends immediate struggles, connecting me to a legacy that predates and outlasts adversity. I pass these ways down to my children, which impacts them to be proud, stagnant, and have purpose through their own journeys.

Implementing these beliefs and ways throughout the work I do with tribal drop-in centers, peer support, past pilot projects, and state-wide initiatives within human trafficking and missing and murdered Indigenous People campaigns. By me working on tribal engagement liaison work in Montana, amplifies the significance of Native American Heritage Month to me. This endeavor becomes more than a professional commitment; it's an opportunity to bridge communities, fostering understanding and collaboration.

As a Blackfoot woman in recovery, the liaison work becomes a conduit for contributing to the preservation and appreciation of diverse tribal cultures, creating connections that transcend geographical borders, uniting us in a shared heritage that goes beyond words.

In the vast expanse of history, the First Nations peoples, originating from Turtle Island, encompassing North America, Canada, South America, and parts of Central America, have weathered countless storms, and emerged as resilient keepers of an intricate cultural tapestry. Today, there are 574 recognized tribes, with even more existing without federal recognition. Within my state, 12 tribes and 7 territories stand as sovereign entities, each weaving their unique form of government into the rich fabric of the land. Through the lens of this diverse heritage, I explore the profound interconnectedness and beliefs that have shaped the identity of Indigenous peoples for generations.

Within the realm of First Nations, diversity is not a divergence but a celebration. There exists a profound understanding that no two tribes, bands, clans, or societies share identical traditions. The beauty lies in the multi-dimensional nature of our culture, where there is no room for shame, guilt, or pride—only true humility. The cultural richness is exemplified by all tribes, each with its distinct government and symbolic flag representing unique cultures and histories.

Embedded within this cultural lineage is a universal belief that transcends tribal boundaries—the belief that everything and everyone is interconnected. This profound connection extends beyond the visible world, encompassing animals, earth, stars, air, water, and the realms seen and unseen. The Medicine Wheel teachings, a shared cultural resource, illustrate the interconnectedness and serve as a beacon for recovery, emphasizing balance and harmony within the self and the universe.

Reflecting on the Dog Days, a time preceding the era of horse-aided migration, reveals a harmonious existence where humans, nature, and animals coexisted in balance. In this era, women held a unique and powerful role as life-givers and leaders. The Amskapii Piikani women, exemplifying strength, and resilience, engaged in hunting, cooking, and even battled alongside their male counterparts. The legacy of empowered women endures through societies dedicated to women's headdresses, pipes, and bundles.

As Indigenous people, our identity is deeply rooted in our connection to the Earth, Sky, Stars, and Water. Creation stories describe us as "fire people," embodying the Red Spectrum of the Medicine Wheel. Many Indigenous individuals are reconnecting with these ancient ways, drawing from the wellspring of knowledge passed down through generations. The healing process is not merely individual but spans seven generations, acknowledging the impact of our actions on three generations before us, three generations after us, and the crucial seventh generation—ourselves. This concept is originated from and for Native American beliefs, now utilized cross culturally through other heritages voices.

Beginning in 1887, the federal government initiated a campaign to "Americanize" Native Americans, focusing on westernized education that aimed to erase tribal cultures. Boarding schools like the U.S. Training and Industrial School at Carlisle Barracks, Pennsylvania, implemented harsh methods to strip away tribal identity. Students were forced to abandon Indian names, forbidden from speaking native languages, and had their hair cut, as it was believed to hold significant power. Captain Richard H. Pratt, founder of Carlisle, employed brutal methods, famously advocating to "Kill the Indian, Save the Man." This campaign reflected not only the erasure of culture but also an underlying sentiment that fueled Indian massacres.

The brutal history continued as Indigenous people endured beatings, rape, and murder for practicing their native ways. Genocide claimed nearly 98% of the population, with settlers studying their customs. Into the 1970s, Indigenous women faced forced sterilizations without consent. Cumulative trauma and fear drove many cultural practices underground.

There have been over 10,000 bodies found as of now and there are many more to be found, within the movement of healing the residential and boarding school era. Around 160 residential schools have been searched, and there are over 550 residential schools in North America, in 2022, and I am sure this number has changed to date. Intergenerational Trauma affects the descendants of a person who has experienced a terrifying event and it’s passed down from generation to generation, through our DNA.

Historical trauma is the cumulative, multigenerational, collective experience of emotional and psychological injury in Indigenous communities and in descendants.

There are reasons behind actions, reactions, and the need to preserve or keep our identity. Cultural awareness of our past has a huge impact in how we attempt to support our Indigenous Relatives. How we overcome is through information like this. Bringing awareness and learning about what really happened, can allow healing to start to take place. When something is justified and validated in anyone’s life, then healing may start to take place, within a trauma-informed safe space. Always including a cultural sensitized perspective. Just like with anyone’s healing journey, we had to face a lot, before we could accept and do what’s needed to continue to heal and grow.

In 1978, a pivotal moment occurred with the legalization of Native Americans' right to speak their native tongue, practice ceremonies, and express their cultural identity freely. This marked a turning point, allowing Indigenous communities to emerge from the shadows of fear and reclaim their heritage. History and facts show forth that we are still working to lessen stigma and offer a more culturally diverse atmosphere. There is power in knowledge of who one is, and where we come from.

There are sacred principles within Cultural Continuity: Believing, Relating. Cultural continuity is the ability to preserve the historical traditions of a culture and carry them forward with that culture into the future, closely linked to the concept of cultural identity. Cultivation, defined as raising, growing, and preparing the use of soil, is mirrored in the endeavor to cultivate culture through the reconnection and sharing of cultural knowledge.

Cultural Synergy is an attempt to bring two or more cultures together to form an organization or environment based on combined strengths, concepts, and skills. Culture serves as prevention, a bridge of connection for others, and a powerful tool in supporting others. Culture is collective, and principles like Cultural Continuity and Cultural Synergy can build a cross-cultural paradigm shared among Indigenous communities. Both Westernized Evidence-Based Principles and Traditional Principles prove helpful. Through Cultural Synergy, multiple pathways can be developed to support and heal us and others—a powerful permission to seek out and be open to various ways of healing and supporting others.

Integrating sacred principles such as Cultural Continuity: Believing, Relating and Cultural Synergy, can be essential.  Cultural Humility concepts were originally developed by Dr. Jan Murray & Melanie Turvalon. In this framework it emphasizes the importance of critical self-reflection, redressing power imbalances, developing mutually beneficial partnerships, and advocating for institutional accountability. This framework serves as a guide to connect and be mindful to all walks of life and individuals supported within the community.

This perception challenges the concept of Cultural Competency, asserting that even as an Amskapii Piikani band member of the Blackfoot confederated nation, achieving complete competency in Native American ways is an ongoing process. Being in a lifelong journey of learning, growing, healing, and reconnecting to traditional ways, I am far from being competent in my own culture, but I can have cultural humility. That means, that cultural competency is perspective of someone that sees themselves as being a “Master” of one’s culture. If I am not competent in my own culture, then how can an outsider of my culture be competent in another’s culture? Humility is the answer to many issues in the world, including that humility is a vital principle in a healing and recovery journey. What one may perceive a word to mean can be completely different from what another culture believes a word or phrase means. Speaking of something, in the Native American culture, means you are speaking it out into existence. I am taught by my Elders, that our words are “Sharp,” and they are also very “Powerful.” Being mindful and having humility can allow you to integrate this Native American belief and hold a more sacred and safe space for those you encounter.

The framework of critical self-reflection, redressing power imbalances, and developing mutually beneficial partnerships is essential to this continuous learning process, and for others to inherit and implement into their own lives. This is what our heritage thrives on, continuing to break barriers, stigma, and decolonize the world we live in, through educating and believing in principles like these. This is the month that signifies decolonization of Turtle Island.

Being in a movement of “Intergenerational Healing” first highlighted by Ms. Theda NewBreast of Native Wellness Institute, is not only internal, but it also is utilized externally within my work, and life. Organizations like Native Fatherhood and Families Association, White Bison Inc., Native Wellness Institute, Return to the Heart Foundation, Indigenous Vision, Native Wellness Magazine, are a few examples of places to gain more knowledge for those who may be interested in learning and growing through intertribal and Universal American Indian traditions. 

The personal resonance of Native American Heritage Month deepens when viewed through the lens of resilience in the face of trauma. My journey through recovery bears the weight of profound losses, marked by the absence of my father and brother. In these moments of darkness, the cultural teachings inherited from my Blackfoot heritage prove instrumental. The ceremonies and stories passed down through generations become a powerful framework for healing, enabling me to confront and work through past pains with a strength grounded in cultural understanding.

As a mother, Native American Heritage Month assumes an added layer of significance, evolving into an opportunity to instill pride and reverence for Blackfoot heritage in my children. Through the art of storytelling, participation in ceremonies, and engagement with tribal communities, I strive to pass on the rich cultural legacy that has been a guiding force in my own life. In celebrating our shared heritage, I aim to equip my children with the resilience and wisdom embedded in our traditions, forging a bridge to their own identities.

I felt an internal connection and “Transfer” of knowledge of my Amskapii Pikkani ways when I received my second Blackfoot name. I was 19 when I was transferred my name,” Poonoakii,” Elk Woman. We are given up to four stories when we are given our name, in our tribal ways. The story behind your name amplifies the power within who you are, where you have been, and where and what you are becoming and going in your journey.  There is so much for me to learn in my culture, and we as Native American get to celebrate our cultural heritage everyday of our lives. This month is significant within the journey of all American Indian people, but it doesn’t stop here, it continues through our journey of everyday living and everyday meaning.

Recovery, as witnessed through the eyes of an American Indian woman, is a multifaceted journey intricately interwoven with cultural identity. Native American Heritage Month serves as a poignant reminder of the intersection between the two, highlighting the holistic approach to recovery found in the ceremonies and beliefs rooted in my Blackfoot heritage. It is a reminder that recovery transcends the mere overcoming of challenges; it is a transformative process of reclaiming and embracing one's true self, a process illuminated by the cultural lens through which I navigate it.

Native American Heritage Month unfolds as a celebration, a remembrance, and a deeply personal journey of discovery. As a Blackfoot woman in recovery, this month offers a unique opportunity to intertwine my personal narrative with the broader story of indigenous cultures. It is a time to honor the past, engage with the present, and contribute to the preservation of a cultural legacy that sustains and uplifts. In embracing my Blackfoot heritage, I discover not only a source of strength but a roadmap for navigating the complexities of life, recovery, and the intergenerational transmission of cultural resilience—an ongoing odyssey of discovery and achievement through the eyes of an American Indian woman.

by Lea Wetzel, Drop-in Center Coordinator

July 11, 2023

For most of my life, I didn’t put much time and effort into things unless it was self-fulfilling, of some sort. I always have had a big heart and loved to help feed, support, and be there in any way I could for family and loved ones, but past that, I didn’t do much that was out of my way of comfort, and added to my own status or towards a goal that was for my own selfish needs. As I grew older, I was taught that we do what we can for others, with boundaries. I wanted the acceptance of others and turned into a “Yes” person very early in recovery. I got sober in a program that believed in incentives. It taught me as an adult, that there was appreciation and meaning in going out of my comfort zone to help others.

In ceremony, we bring “gifts” that are normally things like food, blankets, tobacco, and other meaningful items for our “rituals” in our spirituality. Our Elders share that if there is something that needs to be done, you get up and do it, if someone can use a hand, we help. All that we do in this life, does not go unseen. Whether seen by those in the seen or unseen world, nothing is unseen, or unappreciated. I started volunteering in AA, and later, in committees, on boards, and on leadership councils about 6 months to a year in recovery. I was volunteering 20-30 hours a week at a local behavioral health center, when I was asked to take PS 101, and offered a full-time position. I helped develop American Indian programming there, and also, at a local drop-in center a few months later. Around this time, was when I started sharing my story to empower and hopefully help others, in their own journey. I was supporting and empowering others like me, some in the same program as I was in, and being an example for others in my community, and across the state. It felt good to watch people I was supporting and working with, now helping others, and moving up in a positive manner in their own lives.

I started developing community events, running groups, and sponsoring a few people as well. It wasn’t too long after, that I was asked to join my local human trafficking and MMIP task force, after doing an event that I partnered with local law enforcement in developing a now, annual, “Women’s Empowerment” event, where I live. I was offered a few independent contracts to offer peer groups, where I also took a leadership position on a couple of local boards. Before I knew it, all the volunteer hard work, dedication, natural skills, and many lessons, ended up giving me leverage in my own career path. There weren’t many American Indians in this state, doing the work I was doing, I found out, in a very humbling way.

I was honored with an Innovated Community Improvement Award, by the Montana Board of Crime Control. I couldn’t believe that the same state that I caused chaos in, was awarding me, and allowing me to speak and share my story. I still volunteer and do service work in multiple ways. I am a part of the Montana Dept. of Corrections, Victim Impact Panel, and volunteered in developing a strategic plan with the Montana Attorney General’s Office, Montana Dept. of Justice, and many other organizations and agencies across the state. I continue to share my story, and give my time, and was able to lead through this effort and be a voice for other survivors of violent crimes, and human trafficking. I may not always speak on these things, but my dad always told my brother and me, we allow others to talk on our behalf because our actions are enough. Hard work and passion, with a mindset of looking at obstacles as opportunities, through doing something because it’s the right thing to do, because all in all, all we do, doesn’t get unnoticed.

Service work and volunteering turned into what I love to do, for a living. Feeling unnoticed and unseen for years of working towards being a voice can be something that can be tiresome. But, with a mindset of gratitude for having the honor to be able to be a part of developing something that will and is empowering others, is well worth it. Being able to sit back and see others that we support, going on and becoming voices of empowerment themselves, is sacred. When we walk in a sacred and honorable way, that’s respectful of ourselves and others, should always have some type of service work, and volunteering at the heart of it all. Some of the most memorable and epic people in our history started making a change through service work and volunteering. It helps those we are supporting and gives us a meaning of life and purpose that can and will affect us for a lifetime, as long as we continue to have that mindset of being grateful. Just know, effort and hard work, never goes unseen, whether it’s noticed by the seen or unseen world. We walk in a sacred way when we put time and effort that is bigger than ourselves, is a walk that we ourselves, can impact many when it’s towards a positive cause.

It’s like my favorite quote states, by Billy Mills. Our gift is the present, and our gift back to Creator is what we make of the present.

By Lea Wetzel, Drop-in Center Coordinator

March 21, 2023

Living a life to develop the best results in growth and healing, I have learned to be open and mindful of multiple pathways recovery entails. Beyond the inpatient, outpatient, justice programming, and whatever else was “expected” of me, I have dipped into reconnecting to my traditional, American Indian ways.

I have learned it is not just a belief, storytelling, or even history, its all of that, it’s a way of life. Belonging to one of the most unique and oldest ethnic background that came from this area, I take great pride in being a First Nations, Amskapii Piikani, Aki (woman).

I’ll start with my name. Getting a name in my tribe’s clan, there’s a transfer that happens. Transfer of energy, transfer of knowledge, and taking responsibility of holding and preserving the meaning of your name. It’s a great honor to be given a name, especially for women in this way, to get a second name. That was me, I was given a second name, because I had grown out of the first.

From that day forward of the naming ceremony, my journey would connect and withhold the purpose and meaning of my name. In our way, you receive four stories that give you luck, protection, humility, and ground you, to remind you of where you come from, and where you are going.

This is my passion and way of life, beyond those first stages of recovery. I went through and felt every bit of those stories the Elder told when transferring me my name. I went through hard times, I went away from my beliefs, and in the end and beginning, I overcame and continue to grow. I work a recovery that’s rooted in my way of life, of my people. I refer to the Medicine Wheel for self-care, and to remind me of the stages and patterns the human being goes through, every season.

Beyond those first stages of my recovery, I have found myself. I have developed a way that allows me to be open and have humility and kindness in my everyday interactions. Don’t get me wrong, I make mistakes daily, but I look at them as learning experiences, and opportunities for growth.

I will never know everything or have everything figured out, but on this Red Road journey, I have my Creator, and I have the spirit of myself, and the interconnectedness of All My Relations.

Beyond Recovery, gives me peace, when times are tough. Because I know, there is light at the end of the tunnel, and I have a name to continue to honor, ways to continue to connect and learn about, and a way of life, that allows me to be me. Exactly how and what Creator, Mother Earth, and the Universe foreseen, before, during, and beyond recovery.