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won't touch the moneys, therefore, at the present time, there is no one in the city providing any of these services. They just don't respond, and I could write the same thing about them that I have this year. Thank you.

Commissioner BORBRIDGE. Thank you, Ms. Carlo. We do have another witness from this area, we observe that there are representatives who have traveled into Fairbanks from the North Slope area. perhaps Barrow. In order to insure that adequate consideration is given to testimony of those who have traveled into Fairbanks, we have been advised that Rosita Worle wishes to testify on behalf of the northern area. Mrs. Worle, if you would come forward please?

STATEMENT OF ROSITA WORLE, TLINGIT

MS. WORLE. Senator, Mr. Borbridge, my name is Rosita Worle, I am a Tlingit enrolled under the Alaska Native Claims Act to the village corporation of Klukwan. However, for the past year, Barrow has been my home. I've been up in Barrow doing scientific investigation of the political development of the North Slope in Upia.

For the record, I'm not representing anyone in any official capacity, however, I have been involved with Public Law 93-638 in the interest of the borough, I would like to believe that I am speaking in the interest of Alaska Natives in offering my empirical analysis of what I perceive to be the Alaska Native social structure, and particularly focus on the Arctic Slope.

Alaska is the aboriginal territory for four principle cultural groups, the Eskimos, including the linguistically distinct Enupiak and Upik, the Aleut, the Athapaskan and the Tlingit, the Haida Indians, and today the Tsimshians who migrated to Alaska in the early historical period.

Within each group, tribes existed in the legal and political sense, Alaska Natives have undergone considerable change, but the contemporary enclaves persist as distinct entities and are still fundamentally different from the encompassing society. A significant factor in their persistence in their continuing relationship to the land.

I think it would be important for us to spend a few moments analyzing the functional economic system of rural Alaska to see how it affects the social organization of the community. Today this economy includes an interdependency between cash and subsistence economies. An individual requires a liberal of cash income to do subsistence hunting and fishing. Concomitantly, the community is dependent upon the total or the harvested resources. The standard economic models do not depict the functional economic system in rural Alaska; for example, the standard Federal or State income tax forms measures the cash income of individuals or the single family households, but it does not analyze the profit and loss statements of subsistence incomes. The tax laws do not permit an individual to claim dependents, deductions or allowances or the distribution of the harvestable resources among community members, including the extended family, the elderly and the needy. The hunter invests a significant portion of his cash income in the entire community; this economic interchange is particularly evident in the Enupiak whaling complex where formal rules of sharing are adopted.

I contend that the hypothesis of a cash income negates a subsistence activity is no. However, this is an attitude policymakers often adopt to the detriment of the Native community. I suggest that a primary factor for the survival of Alaska Native cultures is their communal occupation in use of their land and natural resources.

Political unification of the various tribes within Alaska began when aboriginal land and hunting rights were threatened. Throughout various areas, there was a movement toward regionalism, in southeast, the Tlingits and Haidas followed by the Athapaskans and the North Slope Eskimos all united against common threats. Regional groups organized themselves on aboriginal concepts of lands use and occupancy patterns within a region. This natural evolution of regionalism in response to impinging forces could have occurred in aboriginal times. If they had, their regional entities would have been known as tribes, but the fact that they occurred in historical times they were called "associations" instead, but the concept is the same.

It may seem that I'm belaboring a point, but I would like to emphasize that the evolution of 12 regional entities was a self-initiated action. If the groups had decided to call themselves tribes, it would have been as legitimate as calling themselves associations. Their regional entities were further qualified into law with a passage of the Land Claims Act. However, there are basic differences with which we are all familiar, I'm speaking of the profitmaking characteristic. For the purpose of this investigation, the membership variable must be the primary consideration.

The corporations will facilitate the disenfranchisement of children born after the passage of Public Law 92-203. Although it is foreseen that some children will inherit shares, it is also a foregoing fact that not everyone, even today, shares equitably in the distribution of the economic and political benefits of the Settlement Act in terms of land, monetary income, and the right to vote or to be elected to governing boards of directors of village and regional corporations.

Moreover, it is just as certain that under the present legislation, membership in Native corporations will include non-Natives. Thus, in Alaska, we have regional entities which include the self-created associations and the Tlingit and Haida central council, which is distinct from the other associations because of their past history with the Government. The profitmaking corporation created under 92-203, the regional IRA of the North Slope, the Enupiak community of the Arctic Slope and the North Slope Borough, a State municipal government. In addition, Alaska has a number of regionwide reserves.

It is my opinion that the North Slope Enupiak took a progressive step in their formation of the North Slope Borough along with their regional IRA. Each organization has its own function, be it profitmaking, a profitmaking orientation, or providing governmental services. It is an action that I am certain will be repeated in other rural areas because of the potential benefits. In words of Joe Pikson, president of the Arctic Slope Regional Corporation, "We created a government to take care of governmental functions and to deliver governmental services." Unlike the urban centers where Natives are the minority and their influence in municipal government limited, the North Slope Borough is a predominantly Eskimo municipal govern

ment. Unquestionably, Alaska Natives are at the threshold of rapid and significant cultural and social change..

The situation in Alaska is complex, but perhaps the most critical factor to note is that Alaska Native organizations are in a stage of flux. Although the Settlement Act offer threats of potential conflicts within the intercorporate relationships, these relationships and the delegations of functions and powers between regional entities and between local and regional organizations are currently being resolved.

I am recommending that the locus of all tribal powers lie within an entity that is 100 percent Native and with members having perpetual membership and equal membership.

I further recommend that the regional concept be accepted as a tribal government for the purposes of contracting. And, I further recommend that tribal regional organizations be allowed to delegate powers or the right to contract to other bodies if they so desire. And, in this particular instance, I'm talking about the North Slope where, in fact, we have the ASRC delegating to the borough, the health functions and the right to contract under IHS.

Commissioner BORBRIDGE. I want to thank you for a very well prepared and profitable testimony which clearly lays the basis for your recommendation. Senator Stevens.

Senator STEVENS. Yes; it's very clear, and I'm sorry that we didn't get an opportunity to hear Jerry Erpickson, and I know he was here, and if you'll tell him that we're sorry that the time frame was a difficult one.

Commissioner BORBRIDGE. The record will be kept open for 30 days. Thank you.

MS. WORLE. Thank you.

Commissioner BORBRIDGE. On the witness list, the individual who is scheduled to appear next is Mr. Bill Timme.

STATEMENT OF BILL TIMME, GENERAL COUNSEL, DOYON, LTD.

Mr. TIMME. Thank you, Mr. Chairman, Senator. My name is Bill Timme and I am general counsel of Doyon, Ltd. And, I wish to express the regrets of our president, Tim Wallis, who because of another engagement, was unable to be here today.

Briefly, I would like to summarize the testimony that I have submitted. It is the position of Doyon, Ltd., that it fully supports the inclusion of the regional associations as tribal entities for purposes of the Indian Self-Determination Act. I think the situation in Alaska has to be viewed again, as I'm certain both of you gentlemen are aware, to the uniqueness of the Alaskan scene. The tribal organizations as they exist outside, being both economic governmental and having social concerns as well, are not paralleled in Alaska. Instead, we have different organizations serving the same functions. In our region's case, Doyon, Ltd., serves the purposes to promote the economic wellbeing of the Native people of interior Alaska, whereas Tanana Chiefs Conference concerns itself primarily with the social, health, and welfare of the people. Governmental institutions are handled primarily through the governmental institutions created under State law. Therefore, it seems only natural that we're the people in this instance, have

chosen the Tanana Chiefs Conference to be their spokesman, to be the implement to all social services programs, that the government should likewise recognize this.

It seems like the definition in the Indian Self-Determination Act is more than adequate to provide this representation. It's unfortunate that because of the positions that the Department has taken, it's necessary for the people to come forward, to have to offer an amendment in order to have this recognition extended.

Thank you.

Commissioner BORBRIDGE. Thank you, Mr. Timme.

Senator STEVENS. I don't have any questions. Thank you.
Mr. TIMME. Thank you.

[The prepared statement of Mr. Timme follows:]

STATEMENT OF WILLIAM H. TIMME, GENERAL COUNSEL, DOYON, LTD.

My name is William H. Timme. I am general counsel of Doyon, Limited, one of the 12 regional corporations organized pursuant to the provisions of the Alaska Native Claims Settlement Act. On behalf, of Doyon, I wish to express our appreciation for the opportunity to testify before the committee today on the proposed amendments. I also wish to extend the apologies of Tim Wallis, president of Doyon, Limited, for not being able to be present but he had a prior engagement which he was not able to reschedule.

Doyon, Limited urges the acceptance of the proposed amendment under consideration by the committee. As presently defined "indian tribe" is being limited in its application in Alaska only to those regional and village corporations established by ANCSA. This application does not recognize the realities of indian organizations in Alaska.

Outside of Alaska, tribal organizations have been developed over the past 100 years to provide a full range of services-governmental, educational, social, as well as economic. This model was not extended to Alaska except for the Metlakatla community.

As the members of the Alaskan delegation are aware, the regional Native associations, such as the Tanana Chiefs Conference, have historically been the voice of the people in matters pertaining to social concerns. The governmental functions exercised by tribes on reservations outside were never fully developed but rather the communities, by and large, are governed by a nonracial municipal corporation established under State law.

Since 1971, with the adoption of ANCSA, property which might be considered to be "tribal" in nature is held by corporations organized under State law in accordance with the provisions of ANCSA. These corporations were created for the sole purpose of receiving and administering the benefits of the Settlement Act and hopefully to further the economic well-being of their shareholders, the Alaskan Natives.

Yet it is only these corporations which Congress has included within the meaning of indian tribe for the purposes of Public Law 93-638.

It is interesting to note here that in reality the regional corporations are defined by section 7(a) in terms of the native associations-for instance, that area to be administered by Doyon, Limited, was defined to be the same as that served by the Tanana Chiefs Conference.

Doyon strongly urges the inclusion of the regional Native associations within the definition of Indian tribes. Their inclusion will enable the Native people of Alaska to fully receive the benefits of the Self-Determination Act. I would like to note here that the ANCSA corporations should retain their inclusion within the term "Indian Tribe" in order for them to be the vehicle for the intended benefits under the Indian Financing Act and the other programs directed to the economic well-being of Native americans.

Again, on behalf of Doyon, Limited, I wish to express our appreciation to the members of the committee for their directing their time and energies to resolve this unforseen and uniquely Alaskan problem that the definition has created. Commissioner BORBRIDGE. Our next witness is Chief Andrew Issac.

STATEMENT OF CHIEF ANDREW ISSAC

Chief ANDREW ISSAC. Thank you, Mr. Borbridge, I'm here to my young generation, education, the problems, their needs to what they're talking about. And, I was going to talk about the Tanana Chiefs; us Natives here, long before this young generation, they're going to be in this problem. The Second World War in 1942, the roads are coming in too fast and we expect there are going to be problems. Not just this once, we're beginning to talk about this land claims and the rest of the problems. In my area, we didn't have that much education, not_like Eskimo people have, Aleuts. And, I'm glad my friend of mine, John here, and I've been meeting with him in Anchorage many times. So, my young generation, they put it up and they have their meetings, they try to make name and like this Tanana Chiefs.

Us Natives in this area here long before white people come in. From way up to [indiscernible] and the boardering line, from their chief, people hold on together. End of spring, end of May, the skin boat, the canoe, they have all kinds, furs, skins, ivory, snowshoes, they all load up and go down to Tanana where they met big boat. The rest of end of May, they start back, May, June, July, August, today, September. Us Native people in all these months got a name in too. And about the time, in this month, a few people beginning to come back. That's what they call us, "Natives," in their way, directly name, Nuchuloya. Lots of my young generation in this area, they know that name. That's where our chief peoples, they coming in.

Here you are, you all Senate in from Washington, you're coming in here and have a meeting with my young generation and the problems that they have learned not too long ago, and they telling you what they need. They elect me to be traditional chief in 1972, I over them and Tanana Chiefs and Doyon.

I want you, our Senate and our commission here, as Tanana Chief, I want [indiscernible] new laws (phonetic) because our Native way, my plan-either our Government body. I tell you that I can't figure it out, which way to put my Native problem to put it in Government body. That's one thing as Tanana Chief, Senator Gravel before he goes. he talk about a tribe. I understand that too, we got a name in that tribe, like you folks have a tribe, American, and Germans, Russian, Sweden, lot of tribes, us Native people, same too. We called a name, we know who's at that tribe and we know where it belong to.

I'm glad—I hope you folks, being in big office-my young generation bring in a lot of education that they learned and the problem that they read before you folks, and I hope you help them and I thank you that you folks are here. And, I'm glad to be sitting before you, and God bless you and good luck and see you. [Testimony may be unclear because of the broken English Chief Issac had.]

Commissioner BORBRIDGE. Thank you, Chief Issac. I want to say to you, that having the privilege of appearing on that side of the table with you on many many occasions, it is not only a pleasure to see you here now, but I would like to comment for the benefit of the Tanana Chiefs Region, that one of the very inspiring things that I have witnessed in my relationship and acquaintance with our people, our brothers here, is that the young people as they move ahead trying to serve their people, have the full support and understanding of the

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