By Brian Bull

Mark Petrie knows tobacco. Both the good kind and the bad kind.

As a youngster, he witnessed commercially-processed tobacco with its additives and chemicals hook and ravage people in his family and tribe. Many believed they were practicing “tradition,” while nicotine and tar spurred addiction and ruined their lungs.

But outside the Coos, Lower Umpqua and Siuslaw Indians’ plankhouse in the coastal town of Coos Bay, Ore., the former tribal vice chair reverently holds a bulbous and gnarled strain called Nicotiana quadrivalis variety multivalis. Known more simply as Columbian tobacco, Petrie says this is the kind his distant ancestors raised, protected and used – well before the arrival of white settlers.

“When I started working for the tribe, I had the opportunity to work in commercial tobacco prevention,” Petrie said. “I really set my sights on looking for bringing back the traditional tobacco and how it was used.”

That was a tall order, given that Columbian tobacco practically disappeared from the banks of the Columbia River during the 1800s. The culprits were a Scottish botanist, the fur trade and the erosion of Indigenous protocols surrounding the plant.

The bartering thief

David Douglas – namesake of the Douglas fir – ventured into what became known as the Pacific Northwest in 1825, scouring the terrain for new and interesting plant life to share with the Royal Horticultural Society. He found tribes growing Columbian tobacco next to their plankhouses. It was carefully cultivated and didn’t grow in the wild forests.

When he asked to take the plant’s seeds back with him, Native people rejected the request.

“And so he came by way of night and took some seeds,” Petrie said.

He was caught in the act. But some fast-talking and exchanging of other materials, including European tobacco, allowed him to get away with the seeds.

“He took them back to Europe,” Petrie said. “So that’s really the story of those plants we lost. We weren’t able to cultivate them and maintain the environment where they were growing, because we were displaced.”

Another Native person familiar with the practices of pre-colonial Indigenous tobacco is Robert Kentta, retired cultural director for the Confederated Tribes of Siletz Indians.

“There were real strong beliefs around if tobacco grew in the wrong place,” Kentta said. “There were strict protocols around where you grew it, how you used it, all of those things. Like if seeds sprouted from a tobacco offering in a cemetery, those things could be used as a poison.”

Throughout the 1800s, the fur trade saw Native Americans and European companies exchanging goods at a rampant pace. Of the many items the Hudson Bay Company brought into the continent that intrigued tribes, processed tobacco was among the most prized.

That appeal still confounds Kentta.

“It’s a little bit of a surprise that our elders picked it up that quick, because they had such protocols around tobacco,” Kentta said. “Trade tobacco did catch on, and it quickly replaced our traditional grown tobacco. People just kind of quit growing it.”

A Native tradition becomes Westernized…and weaponized

Over the following century and a half, the protocols and reverence for traditional tobacco dissipated like smoke. With commercially-processed tobacco supplanting both the Columbian and Indian (Nicotiana quadrivalvis variety quadrivalvis) varieties in the Native community, marketers were quick to target this demographic. One particularly influential brand is Natural American Spirit, which features a thunderbird, peace pipe, and Indian chief on its packaging. A 2021 study by the University of California-Merced showed Alaskan natives switched to the brand instead of quitting the habit, saying it was “healthy and natural.”

Generations later, this targeted marketing – as well as the propagation of the idea that all smoking is “traditional” – has paid off for tobacco manufacturers, though at a tremendous human cost. A long-term study by the Centers for Disease Control and Prevention showed higher rates of lung cancer in general for Native people, while the anti-smoking organization The Truth Initiative says nearly 23% of Native people smoke, compared to 13% of non-Natives. And 16% of Native American/Alaska Native high-schoolers smoke cigarettes – a rate nearly three times higher than average.

“I talk about that,” said Scott Kamala, a certified prevention specialist with the Confederated Tribes of Warm Springs.

While currently focused on underage drinking, his previous focus for 12 years was on educating his fellow Natives about the difference between authentic tobacco practices and modern-day smoking, as well as addiction and commercial tobacco products’ negative effects on the community.

“Back in the day I did a smoke-free powwow and it was just to protect people from secondhand smoke,” Kamala said. “A lot of people would stand by the door and smoke cigarettes, and lots of dancers and singers were complaining about that.”

Kamala says there’s also a sequel legend about about what happened after Adam and Eve disobeyed the Creator’s command not to disrespect the Garden of Eden.

“You ate this apple, you know what? You guys are gonna be kicked out of the garden, you’re gonna go down to Earth,” Kamala said. “Then the man (Adam) got scared, ‘Well, how do I know how to communicate with you?’”

That’s when the Creator introduced them to tobacco.

“You’ll roll this tobacco up, we’re gonna use it like a landline, a telephone. It’s going to communicate with me, so you’re going to be serious. It’s going to bring your prayers up to the Creator.”

Kamala wants that message to return.

“You know, Natives, we forgot about that teaching and we use it in a different way,” Kamala said. “That’s where people are suffering from lung cancer, skin cancer. Because we’re not following that teaching.”

From a theft, revival

On a bright afternoon, Nicole Romine walked into a greenhouse at the headquarters of the Coos, Lower Umpqua, and Siuslaw Indians. She knelt next to a small cluster of the distinctive, large-bulbed tobacco plants that David Douglas stole Native people near the Columbia River almost two hundred years ago.

“So this is the strain that made its way from the Columbia River Gorge all the way over to London, and then all the way to Pulaway, Poland,” she said.

Romine serves as CLUSI’s tribal tobacco prevention program assistant, a role she cherishes as that makes her the steward for the traditional tobacco variants.

“I’m gathering some of this tobacco, it’s just ready now,” Romine explained, gently running a finger alongside the nearly foot-high plant. “I left it a few weeks ago, there’s still some light green on the stem that will mold if we don’t let them dry out completely.”

Next to Romine is a plant with a handwritten name tag, indicating it will be gifted to a tribal member. For the tribe overall, just having this strain of tobacco back is a gift that required years of effort.

A CLUSI biologist, John Schaefer, managed to procure seeds for Indian tobacco from Thomas Jefferson’s Monticello plantation in Virginia back in 2006. But the real prize, Colombian tobacco, remained elusive. Inquiries were made at various seed banks and universities, but the chances of actually recovering seeds seemed meager.

Then in 2017, Schaefer heard from his contacts that there was a tobacco germplasm collection in Pulaway, Poland. That same year, a padded envelope arrived containing the long-awaited Columbian tobacco seeds.

They were perhaps the first ones back in the region – if not the entire U.S. – for generations.

“So these have been harvested and strung up,” Romine said, shaking a dried seed pod with a faint smile. “These will actually keep until we want to use them.”

Romine explained that when the tribe cultivated this strain, it resulted in larger pods that don’t open on their own. “So we have to go in and open the pods, for the seeds to spread. We’d go in and whack them, and disperse them ourselves.”

Giving back

In the six years since the Columbian tobacco seeds were sent from Poland, the tribe has actively grown and dried many plants. In May, CLUSI representatives gifted several to the other eight federally-recognized tribes within Oregon’s boundaries, and a few Native American organizations at the Sacred Tobacco and Traditional Medicine Gathering near Bend.

“At that event, we just really highlighted medicines, and talked about how those medicines bring healing into our communities,” said Petrie, who was among those presenting tobacco. “And sacred tobacco was one of those medicines.”

Altogether, there were 150 people at the event. Petrie recalls many were deeply appreciative to receive the tobacco.

“Having the ability to practice ceremony in ways that their ancestors have been practicing for so long, and with the plants that are special to our people,” Petrie said. “That was really wholesome to see and really brought good medicine to me.”

Organizers are planning another Sacred Tobacco and Traditional Medicine Gathering next summer in Grand Ronde. Petrie and Romine are dedicated to helping Native people reconnect with their special relationship with tobacco, and use it with the reverence and care they feel it deserves.

Authenticity returns to tribal ceremonies

Before my departure, the pair took me to a place on the Oregon Coast commonly known as Gregory Point. To area tribes, it’s called Baldich, and its history has seen Natives hiding from U.S. soldiers during the roundups and forced marches to reservations areas, as well as ceremonies.

“It’s a very sacred place for our people,” Romine said. She carried a jar of sacred Columbian tobacco, and gave a small blessing for this story amidst the crashing waves, keening gulls and cormorants.

Petrie explained that a salmon ceremony takes place here annually, where the remnants of a salmon feast are put back into the ocean. And part of that ceremony involves the offering of tobacco.

Now, the ceremony will include the pure, Indigenous tobacco of their ancestors, not a commercial brand filled with additives.

“We have been without the sacred tobacco for so long,” Petrie said, looking out beyond the craggy shoreline. “It brings a lot of happiness to our elders, myself and our families. We have that back with us.”

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This story was produced through a collaboration between the Daily Yonder, which covers rural America, and Climate Central, a nonadvocacy science and news group.

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Will and Julie Volpert have led white water rafting trips on Southern Oregon’s Rogue and Klamath rivers for over a decade for their company Indigo Creek Outfitters, out of the small town of Talent, Oregon. The rafting season, which extends from May to September, is a perfect time to be out on the river where snowpack-fed cold water provides respite from the region’s hot summer.

Or it would be perfect if wildfire smoke weren’t a looming concern.

“We’ve been in operation here since 2011, and almost every year there’s some smoke that comes in and is noticeable on our trips,” Will Volpert said in an interview. If people have flexibility, he recommends that they schedule a trip before the third week of July when the likelihood of smoke in the air is lower.

Customers frequently cancel in late July and August because of the smoke, especially for day-trips. Federal data shows air quality tends to be more than four times worse on average in Jackson County, Oregon, during this period than earlier in the summer.

“We’ve gotten very used to saying, ‘Hey, it’s very likely going to be smoky on your trip. It might not be, but it could be.’” Volpert said. But as long as they’re not putting their participants at risk, Volpert said, they won’t cancel a rafting trip because of wildfire smoke.

Running a business affected by wildfire smoke has become normal for the Volperts, but it hasn’t come without its personal toll.

“I used to get very stressed out and paralyzed with the idea of losing our summer, which for us is, as the owners of this small business, our livelihood,” Volpert said.

While Volpert says he’s learned to manage that anxiety, wildfire smoke is a frequent source of stress for many people living in rural communities. The smoke harms farms and recreation-based businesses, can be psychologically triggering for wildfire survivors, frequently drives residents indoors, and recent research showed it’s associated with increases in rural suicides.

Wildfire smoke has become a pervasive form of air pollution released from intensifying fires due to the warming effects of heat-trapping pollution and a litany of other environmental changes.

Southwestern Oregon experienced unhealthy air from wildfire smoke nearly 13 days each year on average from 2013 through the end of 2022 — up from one to two days on average from 1985 through 2012, according to a report by Oregon’s Department of Environmental Quality that used data from the town of Medford, about 10 miles northwest of Talent where Indigo Creek Outfitters is based.

Smoke pollution exacerbates asthma, worsens infections and contributes to a variety of other physical maladies. Tiny smoke particles move from lungs into bloodstreams and can directly affect brain health, with research out of the University of Montana connecting smoke exposure to the development of dementia.

Its noxious effects on mental health, particularly on rural communities, tend to receive less discussion.

Hidden Dangers in Rural Valleys

Southern Oregon’s Rogue Valley is at the heart of a region synonymous with white water rafting, rock climbing, and other outdoor activities in the Klamath Mountains and Cascade Range. Vineyards and pear orchards dot the valley, and in the mid-size town of Ashland at the valley’s south end, the annual Oregon Shakespeare Festival boasts international recognition.

All these activities hinge on good summer weather, and during the past decade, they’ve been disrupted by wildfire smoke, directly affecting wages, profits and reducing overall quality of life.

“In rural areas there’s likely more people whose livelihoods are based on the land and working outside,” said Colleen Reid, a health geographer and environmental epidemiologist at the University of Colorado in Boulder who studies the health effects of wildfire smoke.

In the valley, wildfire smoke settles more easily and often sticks around longer than it does in the surrounding mountains and plains. Atmospheric conditions often arise in valleys that keep smoke close to the ground, where its effect is the strongest. This can trigger more than physical ailments like asthma.

“We’re increasingly seeing mental health impacts,” Reid said. While early research focused on the effects of flames from wildfires, she said “there are some more recent studies where even individuals who were just affected by the smoke could have mental health impacts.”

By trapping people inside homes and forcing the cancellation of outdoor social events like youth sports, smoke can contribute to loneliness, domestic quibbling and despair.

A study published last fall in the science journal Proceedings of the National Academy of Sciences linked smoke exposure with increases in suicides among rural populations, though not among urban ones.

“In rural areas, we find that smoke days are significantly associated with increases in suicide rates,” said David Molitor, a health economist at the University of Illinois at Urbana-Champaign who led the research, which drew on 13 years of smoke and federal suicide data to track mental health effects.

Because deaths from suicide are tracked by the federal government, they can be a useful measurement reflecting mental health, which is otherwise difficult to research and track. And that federal data shows that rural Americans are about a third more likely to die from suicide than those living in cities or suburbs.

“I think what’s different with rural people is they have access to guns, and they’re much more effective at succeeding in their efforts,” said Joseph Schroeder, a disaster response veteran and former mental health extension specialist at the University of Kentucky with experience  working at and running crisis hotlines for farmers and other rural residents.

Suicide ideation often arises from desperate needs for financial aid and other help, more so than poor mental health. This puts residents of rural communities that have been hollowed out following closures of timber, manufacturing and other employment-rich industries at greater risk.

“From my experience, the despair that has become suicidal ideation, or a suicidal threat, they’ve all come from conversations I’ve had with people who are calling me to get out of a situational problem — mostly financial,” Schroeder said. “It’s a poverty problem and it’s an isolation problem. And that looks differently in rural communities than it does in urban communities.”

The Almeda Fire

Come smoke or shine, Indigo Creek Outfitters – Volpert’s white water rafting company in Talent – always operates.

But on the morning of September 8, 2020, Volpert knew something was different about the wind whipping through the trees around his house outside of Phoenix, just three miles from Talent. The weather was so unusual he canceled the Upper Klamath rafting trip planned for that day.

“That is literally the only time that I can remember ever pulling the plug on one of our trips,” Volpert said. A few hours after making that decision, Talent and Phoenix were engulfed in flames.

The wildfire, known as the Almeda Fire, was the most destructive in Oregon history: About 3,000 buildings burned, most of them homes. Three people and many more animals died.

Analysis of weather station data shows the Almeda Fire broke out during a bout of fire weather — when conditions are persistently dry, warm and windy. The area was in extreme drought at the time, setting up conditions conducive for an extreme wildfire once winds strengthened. It took more than a week for firefighters to extinguish the flames completely.

After surviving a wildfire that completely changed the lives of so many in the Rogue Valley, there’s an added layer of grief that comes with the smoke season.

“For me, [smoke] causes a lot of anxiety,” said Jocksana Corona. The mobile home in Talent where she lived with her husband and two children burned down during the Almeda Fire. The family relocated to a suburban neighborhood in nearby Central Point, but haven’t been able to rebuild the kinds of strong community ties they had enjoyed in Talent.

“My kids grew up in the Latino community [in Talent] where there were always kids on their bikes, people on the streets walking their dogs,” Corona said. “In our new community and our new neighborhood, we don’t have that. It’s like we don’t know anybody.”

Even though Corona and her family were able to buy a house after losing their mobile home, she said three years later they’re still not fully recovered.

“We’re listed [by the state of Oregon] as a recovered family because we purchased the house and relocated,” Corona said. “But for me, for my own mental health and for my kids’ mental health, I wouldn’t say we’re recovered. I’m still experiencing triggers from the fire.”

Corona said she is bothered by the smoke in the air much more after her experience with the Almeda Fire, especially around its September anniversary.

Smoke is a constant reminder for wildfire survivors of their own harrowing experiences, and the potential for it to happen again.

“That grieving and that mourning is re-triggered by smoke season because it’s evident in the very air we breathe that their experience is not only real, but it hasn’t ended,” said Tucker Teutsch, executive director of Firebrand Resiliency Collective, a nonprofit created to support the area’s recovery from the Almeda Fire.

The nonprofit runs a peer support group that provides a safe grief space for Almeda Fire survivors to share recovery resources and talk through problems they’re having in the fire’s aftermath. The group has met weekly since the 2020 fire.

When Clean Air Is Impossible to Find

In the Methow Valley, a rural region in north-central Washington state, a coalition of community members has been supporting each other during smoke seasons since the 2013 Carlton Complex Fire, which destroyed 500 buildings.

The community coalition, called Clean Air Methow, spreads awareness about air quality safety. It also supports people struggling with the mental health toll of living with smoke.

“With this mental health and wellness piece, what we often don’t explicitly acknowledge is the threat of what the oppressive, opaque, physical heaviness of being under this white smoke for a prolonged period of time is like,” said Elizabeth Walker, director of Clean Air Methow.

“People kind of just say, ‘oh, it’s so bad, so smoky, I hate it,’” Walker said. “But when we ask people to actually give the words of their experience, they use ‘oppressive, heavy.’ They feel depressed.”

The number one clean air recommendation is for people to stay indoors, but this can contribute to feelings of social isolation when it’s smoky, according to Walker. Indoor air isn’t always cleaner than outdoor air, either. Older homes without modern windows, doors, ventilation and air conditioners can let in lots of smoke particles.

“Make sure you’re indoors, but also make sure you’re indoors with a HEPA filter or an air filtration system,” said Erin Landguth, a University of Montana at Missoula scientist who researches the health effects of wildfire smoke exposure. Because buying and maintaining such systems are expensive, a “key difference” from cities is that rural residents may be less able to afford them.

Clean Air Methow has been advocating for “cleaner air shelters” in the Methow Valley to provide public spaces with better indoor air quality for community members to visit when it’s smoky out. They’ve also provided air purifiers to people living in homes that let lots of smoke in.

Poor indoor air quality affects countless rural communities.

At Southern Oregon University in Ashland, access to clean indoor air during smoke season is hard to come by. The college’s older buildings don’t have updated indoor ventilation, causing workers and students there to be exposed to toxic smoke particles.

“I’m lucky enough that the building I work in was built in, I think 2016 or something like that, and it has a great HVAC system,” said Willie Long, assistant director at the outdoor program and climbing center at Southern Oregon University. “I generally have pretty good air quality when I get to go to work, but it’s not like that for most people who work at SOU.”

And when it’s smoky, colleges stay open. Southern Oregon University issued a policy in 2019 that states it will postpone all non-emergency strenuous activity, review filtration, and HVAC systems, and “encourage the use of N95 filtration masks or equivalent for personnel outdoors” when air quality exceeds the rate deemed by the U.S. Environmental Protection Agency as hazardous for everyone.

Trauma and Anxiety

Heidi Honegger Rogers spent 25 years working as a family nurse practitioner before shifting her focus as an academic at the University of New Mexico researching the health impacts of weather disasters and environmental change. She’s an active member with the Alliance of Nurses for Healthy Environments.  “Wildfire is a really intense and often traumatizing experience,” she said.

Though not everybody gets a diagnosis, Rogers said research shows that between a quarter and 60% of those directly affected by a wildfire will experience post-traumatic stress disorder (PTSD). About one in 10 people could still be affected a decade later, she said.

“Even after a trauma has dissipated and there’s no immediate emergency, the people stay in this agitated, super-alert state, which is characterized by anxiety,” Rogers said.

Smelling wildfire smoke or seeing another community burn can be triggering for those with PTSD, according to Rogers.

Smoke has become a trigger for Jocksana Corona, the former Talent resident who lost her mobile home in the Almeda Fire. She sought counseling after the fire to deal with her anxiety, in part because she didn’t want it interfering with her own work as a drug and alcohol counselor.

“I knew my physical and emotional reactions to the smoke could interfere with my ability to help my own clients with their own struggles,” Corona said.

She went to a mental health counselor for six months who helped her process her anxiety. Corona encouraged her two children to seek counseling as well, but for her daughter, the experience wasn’t helpful. Most of the mental healthcare providers in the Rogue Valley are white and only speak English, which can be a barrier for non-white or non-English speaking patients.

“I think that when it comes to mental health counseling for Latinos, it’s definitely lacking no matter whether you’re in Central Point or Medford, which are bigger towns,” Corona said.

When Corona worked as a drug and alcohol counselor, she said she was one of just a handful of bilingual counselors in Jackson County – which includes Talent and Phoenix – and neighboring Josephine County. She had clients come from Roseburg, 100 miles away, seeking her bilingual services.

Trauma manifests itself differently in every person through experiences like sleep loss, chronic worry, and grief, Rogers said. “People can do okay for a little bit and then they can be triggered by something that goes into their brain and reminds them of this scary experience that they had.”

Stress, anxiety, and sleeplessness can manifest in declining physical health. “It degrades our immune response. We end up with more inflammation. We end up with more pain. We end up with more cardiovascular problems, high blood pressure,” Rogers said.

And for those not directly affected by wildfires, seeing infernos on the news and smelling smoke hundreds of miles away can serve as reminders that the climate is changing. Rogers said that can lead to senses of hopelessness and anger that corporations continue to pollute the atmosphere despite decades of warnings and mounting impacts.

One of the consequences of atmospheric pollution has been stark increases in the number of days each year when fire weather occurs across the U.S. and the world. Fire weather is marked by windy, hot, and dry conditions.

The region torched by the Almeda Fire sees three to six more days on average every year during the past decade when fire weather conditions are present, compared with four decades prior, analysis shows.

“We can have anxiety and fear and worry about any of those injustices that we’re seeing, or any of those losses that we’re seeing,” Rogers said.

Walker, the clean air educator with Clean Air Methow, said it can be helpful to remember that “smoke season doesn’t last forever” during smoky days.

“I think that living with wildfire smoke can become this really lovely reinforcement of mindfulness,” Walker said. “This is what it is right now, whether it’s good or bad, it’s going to change.”

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The National Suicide Prevention Lifeline can be reached by dialing 988 and the Crisis Text Line can be reached by texting HOME to 741741.

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People visited Bureau of Land Management land more than 80 million times in 2022, hiking, biking, driving, exploring, hunting, fishing, climbing, camping and otherwise recreating. That’s a 40% increase over the past decade. In the same time period, the BLM’s recreation budget rose by only 22%.

The combination translates into a vexing problem for public-land managers in the West: Popular areas risk being loved to death. On the ground, this means more cars, trucks and ATVs barreling over sensitive species, and more garbage littering more trails through winter wildlife range and campsites. Meanwhile, the agency lacks the resources to keep up.

“In the past, we’ve had the luxury of being passive, because our lands haven’t faced that much pressure,” says Joel Webster, vice president of Western conservation for the Theodore Roosevelt Conservation Partnership. “But now, if we’re not proactive, it’s going to have some serious consequences.”

In an attempt to head off those consequences, the BLM recently released a 28-page document called the “Blueprint for 21st Century Outdoor Recreation.” In it, the agency takes on persistent issues linked to recreation’s increasing popularity, including harm to sacred tribal sites, chronic funding shortfalls and barriers to equal use, such as limited outreach and lack of diverse staffing.

The plan itself reads at a high level, addressing four broad goals: bringing in more money, building partnerships across public and private sectors, improving outreach and inclusion, and protecting the land while meeting the demands of increased recreation. The public has until Sept. 30 to give feedback to the agency.

The document is not a formal plan, but Webster said its recommendations could help relieve some concrete recreational pressures, beginning with the fact that only about 30% of BLM lands have a basic travel management plan. That means new roads and trails pop up across landscapes from sagebrush to slickrock, with little regard for an area’s wildlife and cultural sites.

As a first step, the agency should account for existing trails and roads, said Megan Lawson, an economist for Headwaters Economics, a nonprofit research firm based in Montana. The BLM has successfully identified most of its natural resource development opportunities. Doing the same for its trails would not only help protect important sites, but also help local communities manage and benefit from recreation.

The agency also needs to figure out just how many people are using various sites and find ways to prevent crowding and overuse at the most popular areas.

Take Moab, Utah. Visitation exploded there with hikers, bikers, climbers and campers drawn by its famous swooping sandstone, wavy dunes and towering crags. But Moab is also heralded as an example of how to respond, with hikers, bikers — both motorized and non — and other community members working with the BLM diligently, year after year, to build and maintain trails able to handle the ever-increasing crush of visitors. The coalition has also helped ease the burden on nearby national parks by redirecting thrill-seekers to other vast tracts of public land.

But it takes money, Lawson said, to track trail-users and post signs, build outhouses and educate visitors in multiple languages, and not all communities have the financial resources of an outdoor mecca like Moab.

And the BLM’s recreation budget is “trending in the wrong direction,” said Kevin Oliver, BLM’s division chief for recreation and visitor services. Ten years ago, the BLM spent about 84 cents on each visit. Today that number has fallen to 74 cents.

The agency is seeking fundraising help from the Foundation for America’s Public Lands, its congressionally authorized charitable partner, Oliver said. This could include individual donations and possibly corporate sponsors. It is also hoping for a financial boost from federal laws like the Great American Outdoors Act, which set aside billions of dollars for access to and infrastructure improvements on public lands.

BLM officials aren’t complaining about having more visitors; Oliver called the recreation spike “fantastic.” But they acknowledge that, as things stand, they simply cannot cope with the increasing demands. They know that the 40% visitation bump isn’t an aberration: Americans want to get outside.

The new document stresses the importance of states, tribes and local communities working with the BLM to come up with solutions. But the coalitions they create need to be durable, Oliver said, given inevitable changes in administrations and political priorities.

Webster agrees. While the growing numbers of visitors have already damaged some popular areas and put pressure on wildlife from elk to sage grouse, especially in states like Colorado, the bulk of BLM lands are not yet recreation destinations. But that can change quickly, and Webster wants the agency to plan ahead.

“It’s a lot harder to pull things back in if you’ve made a mistake than it is to do it right from the beginning,” Webster said. “And there’s just more people in the West, and more people recreating on our public lands.”

Christine Peterson lives in Laramie, Wyoming, and has covered science, the environment and outdoor recreation in Wyoming for more than a decade. Her work has appeared in National Geographic, Outdoor Life and the Casper Star-Tribune, among others. We welcome reader letters. Email High Country News at editor@hcn.org or submit a letter to the editor. See our letters to the editor policy.

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The latest movement, Greater Idaho, seeks to slice off almost everything east of the Cascade Mountains and add it to Idaho, uniting the right-leaning portions of the Beaver State with its more conservative neighbor. Nearly two dozen people conceived the idea over pizza and soft drinks in a La Pine, Oregon, restaurant in 2019.

Organizers frame Greater Idaho as a natural byproduct of Oregon’s “urban/rural divide” — shorthand for how populous cities can sway a state’s politics. The idea is far-fetched: In order for eastern Oregon to become Idaho, Oregon’s Democratic-dominated Legislature, Idaho’s Republican-dominated Legislature and the divided United States Congress would all have to agree. Still, the campaign has gained attention, garnering articles in national media outlets; in 2021, The Atlantic called it “Modern America’s Most Successful Secessionist Movement.”

But less attention has been paid to its underlying motives and how they fit into the Northwest’s long history of racially motivated secessionism. Over time, Greater Idaho has slowly revealed itself to be something of a poisoned apple: framed as a gift to discontented rural people, but actually a front for far-right culture war talking points, including racist ones.

The movement’s website and leaders echo Trumpian rhetoric about “illegals” and lambast Oregon for education programs about Black history and public health measures that prioritize communities of color. During the first year of COVID-19 restrictions, in 2020, Mike McCarter, a movement leader, told a regional website that Oregon “protects Antifa arsonists, not normal Oregonians.” He added, “It prioritizes one race above another for vaccines and program money and in the school curriculum, and it prioritizes Willamette Valley” — where Portland is located — “above rural Oregon.”

In 2021, Eric Ward, then-executive director of Western States Center, a Portland-based pro-democracy think tank, accused Greater Idaho of simply reviving what the Oregon Capital Insider described as a “white ethno-state dream.” The center’s advocacy arm later sponsored anti-Greater Idaho TV ads.

Over time, Greater Idaho has slowly revealed itself to be something of a poisoned apple: framed as a gift to discontented rural people, but actually a front for far-right culture war talking points, including racist ones.

McCarter pushed back: “Calling us racist seems to be an attempt to associate a legitimate, grass-roots movement of rural Oregonians with Hollywood’s stereotypes of low-class, ignorant, evil, ugly, dirty Southerners,” he said in a statement posted alongside photographs of Ward and Western States Center’s board — who are all Black — and the center’s staff. “(Ward’s) words mark anyone with a Greater Idaho sign or a Greater Idaho hat as targets for violent antifa members.”

Meanwhile, prominent racists were fired up about the idea. White nationalist leader Jared Taylor touted it on his podcast: “People who live out in the continents of rural sanity, they don’t want to be governed by the people who live on those islands of urban insanity,” he said. The audio was repurposed for a video on the far-right social network Gab — where former Fox News host Tucker Carlson is considered a trusted media source and no one would get banned for posting a swastika. Users buzzed about Greater Idaho.

Articles and clips on the anti-immigrant website VDARE also promoted it. One blog post said that Greater Idaho “would free eastern Oregonians from the anti-white, totalitarian leftists who rule the state.” A video warned that Oregon “won’t protect its residents from thugs, illegal aliens, communist rioters and other undesirables.”

Because Greater Idaho is unlikely to become a reality, “people dismiss it,” said Stephen Piggott, a program director with Western States Center. And that, he believes, is dangerous: “People are not connecting the dots,” he said. “The people who want to create a white homeland are backing it.”

WHEN OREGON WAS ADMITTED to the Union, its Constitution contained a clause banning Black people from moving there — the only state with such a provision. Even before its borders were drawn, people floated the idea of creating a slave-owning haven in what is now southern Oregon and Northern California, branding it the “Territory of Jackson,” after President Andrew Jackson. Confederate sympathizers considered several of the new state’s southernmost counties “the Dixie of Oregon.” Later, in the mid-20th century, the State of Jefferson movement emerged in the same area; it nixed owning slaves, but retained a slave owner as its namesake. Driven by people who felt they were over-taxed by Oregon and California, the movement still has supporters.

The secessionist torch passed from generation to generation. The phrasing changed, but the talking points remained the same.

In 1986, after migrating from California to North Idaho to build a racist refuge for his group the Aryan Nations, white supremacist Richard Butler hosted his annual Aryan World Congress — a national gathering of neo-Nazis, racist skinheads and members of the Ku Klux Klan. They agreed that, in the not-so-distant future, U.S. cities would become so overrun by minority groups that white people would be forced to flee to an “Aryan homeland” they envisioned in Washington, Oregon, Idaho, Montana and Wyoming.

Butler died in 2004. Eventually, his compound was fully bulldozed and his acolytes scattered, but his ideas remained and evolved. In 2011, survivalist blogger and New York Times best-selling novelist James Wesley, Rawles floated an idea called “The American Redoubt.” (According to the Anti-Defamation League, some individuals add errant punctuation to their names to distinguish their first and middle names from their government-imposed or family names.) He encouraged Christians of any race who felt alienated by urban progressive politics to relocate to the Northwest, writing: “I’m inviting people with the same outlook to move to the Redoubt states.” Recently, the Idaho Freedom Foundation, a right-wing political think tank, echoed this. “Are you a refugee from California, or some other liberal playground?” it asked on its website, welcoming those newcomers as “true” Idahoans.

Starting in 2015, then-Washington state Rep. Matt Shea, R, pushed to sever his state at the Cascades, rebranding the rural eastern half as “The State of Liberty,” which advocated against same-sex marriage, marijuana and environmental regulations. Shea distributed a document calling for Old Testament biblical law to be enacted. On its website, Liberty State organizers suggest that if Liberty becomes a reality, they would be open to merging with Greater Idaho.

Within the last two years, Vincent James Foxx, a white nationalist associated with the Rise Above Movement — a group the Southern Poverty Law Center described as “an overtly racist, violent right-wing fight club”— relocated to Post Falls, Idaho. “A true, actual right-wing takeover is happening right now in the state of Idaho,” Foxx declared.

Greater Idaho is driven by ideas similar to those behind past movements: fleeing cities, lauding traditionalist Christian values, pushing a far-right political agenda. “Ultimately, I think in some ways, Butler’s vision is coming true,” said David Neiwert, an expert on far-right extremism and the author of The Age of Insurrection.

What all these secessionist ideas have in common, Neiwert said, is that they are anti-democracy. Greater Idaho’s organizers “don’t really want to put up with democracy,” he said. “They don’t want to deal with the fact that if you want to have your position win in the political arena, you have to convince a bunch of people. They just want to take their ball and create a new playground.”

Gary Raney, former sheriff of Idaho’s Ada County, where Boise is located, disliked seeing his state “being advertised as an extremist haven.” In response, last year he founded Defend and Protect Idaho, a political action committee that fights political extremism. “Everybody’s entitled to their opinion, and I welcome that discourse and discussion,” he said. “But when people are wanting to overthrow our government or our republic or our democracy … there’s nothing healthy about that.”

What all these secessionist ideas have in common, Neiwert said, is that they are anti-democracy. Greater Idaho’s organizers “don’t really want to put up with democracy,” he said.

In 2023, the Idaho House of Repre-sentatives passed a nonbinding proposal calling for formal talks with the Oregon Legislature about moving the border, though no such talks occurred. Raney sees Greater Idaho as “driving a wedge” in rural communities, using resentment over urban power to recruit people to more extreme causes. “The good people of Oregon who are doing this for the right reasons: Be realistic that it’s never going to happen, and be more influential in the Oregon Legislature,” Raney said. “For the extremists who are simply using this to divide and create their right-wing haven?

“Stay the hell out of Idaho,” he said. “Because we don’t want you.”

BY GREATER IDAHO spokesman Matt McCaw’s telling, the movement is born out of opposites that run as deep as the land itself. “The west side of the state is urban. It’s green, it’s very left-leaning,” he said in an interview with High Country News. “The east side of the state is conservative, it’s rural, it’s very dry. It’s a different climate.

“Give me a topic, and I can tell you that the people in Portland feel one way about it and vote one way, and the people in eastern Oregon or rural Oregon feel one way about it and vote differently,” he said. “Stereotype is a word that maybe gets a bad rap.”

To become Idahoans, McCaw explained, would mean “to have traditional values that focus on faith, freedom, individualism and tradition.” He pointed to Oregon’s liberal voting record on gun control, abortion and drug legalization. “Broadly, the people (in eastern Oregon) are very like-minded, just like broadly the people in the Portland metro area are very like-minded,” he said. “On these issues, Portland has a very distinctly different set of values than rural America.”

Speaking of differences, there are big ones between Idaho and Oregon. In rural Oregon counties, minimum wage is $12.50; in Idaho, it’s $7.25. Marijuana is legal in Oregon; in Idaho, possession can be punishable with jail time. In Idaho, abortion is essentially illegal; earlier this year, Oregon Gov. Tina Kotek announced the state had acquired a three-year stockpile of mifepristone, a drug used for medical abortions. While there are no detailed plans on how Greater Idaho would bridge these gaps, McCaw said that “all of these things can be worked out.”

But is he upset by the white supremacist support for Greater Idaho? “I think that the extremist thing gets overblown,” he said. “In any group, there are going to be extremists that latch on, no matter if you want them or not.”

Nella Mae Parks, an eastern Oregonian, was raised in Union County, Oregon, and runs a farm there. She doesn’t recognize Greater Idaho’s portrayal of her home. “I think it’s a bought-and-paid-for narrative about what it means to be a rural American,” she said.

On the day Parks spoke to High Country News, she and a dozen other eastern Oregonians had just returned home after a 12-hour round-trip drive to Salem, Oregon’s capital, in an effort to get legislators to address nitrate water pollution. In 2022, commissioners in nearby Morrow County declared a state of emergency after high levels of nitrate — which is common in fertilizer and can cause cancer and respiratory issues  — were found in domestic wells.

Parks’ group came home unsure if they had accomplished anything. “The governor won’t meet with us on our issues, some of our own legislators don’t care about our issues,” Parks said. “I can understand why people feel left behind or left out, or in other ways sort of alienated from the more urban centers of power in Oregon. I think a lot of us feel that way, regardless of our politics.

“When we get blown off, that is widening this rural/urban divide,” she said.

But Parks’ solution is not to leave the state; it’s to fix it. And in May, it seemed like the effort had been worth it: Kotek told eastern Oregon leaders that she had asked the state for $6.2 million to address the nitrate issue. “It has taken a while to get here,” she admitted.

Gwen Trice, who grew up in eastern Oregon, is the executive director of the Maxville Heritage Interpretive Center, a museum in Joseph dedicated to the multicultural histories of Oregon’s loggers. She won’t call Greater Idaho a movement, or even an idea. Instead, she calls it “a notion.”

“I can understand why people feel left behind or left out, or in other ways sort of alienated from the more urban centers of power in Oregon. I think a lot of us feel that way, regardless of our politics.”

Trice founded the museum when she realized that the stories of the region’s Black loggers — including her father — had never been told. The logging industry once thrived in Maxville, now a ghost town. The Bowman-Hicks Lumber Company recruited skilled loggers from the South, regardless of race, despite laws that had long excluded Black people from settling in Oregon. “We’ve worked hard to tell, honor and even embrace the messy part of our history,” she said, “and really tell a truthful story.”

Speaking as a historian, Trice said there’s no difference between Greater Idaho and the previous, more explicitly racist movements. “It’s repackaged,” she said. “I don’t think that anything is being hidden, and it’s appealing to a certain group of people only.

“It’s symbolic of dominant culture saying, ‘We know what’s better for you than you do.’”

Pauline Braymen, an 85-year-old retired rancher in Harney County, called Greater Idaho ideological, and impractical — a way of going back in time. “The urban/rural divide is an emotionally based state of mind that distorts reality,” she said. “The changes and steps forward in our quality of life in the 20th century, during my lifetime, were amazing. I just see all of that progress and vision being destroyed.

“If I wanted to live in Idaho,” she added, “I would move there.”

ON A MAP OF THE NORTHWEST, Washington and Oregon nestle together in semi-rectangular sameness. Divided in part by the Columbia River, Washington eases its southern border into the curve of Oregon’s north, like two spoons in a drawer. But next door, Idaho asserts itself like an index finger declaring “Aha!” or a handgun aimed at the sky for a warning shot.

McCaw, the Greater Idaho spokesman, often says that borders are imaginary lines: “a tool that we use to group similarly minded people, like-minded people, culturally similar people.”

“That whole statement is absolute nonsense,” said former Idaho State Historian Keith Petersen, who wrote a book about the borders in question, titled Inventing Idaho: The Gem State’s Eccentric Shape. The Idaho-Oregon border, he said, simply made the most geographical sense.

In 1857, two years before statehood, delegates from across Oregon Territory gathered to determine the new state’s edges. They decided that Oregon’s border should run from Hells Canyon south into the belly of the Snake and Owyhee rivers, then drop straight down to the 42nd Parallel. Only one delegate championed the Cascade Mountains as the new state’s easternmost edge, fearful that people too far from the capital wouldn’t be effectively represented.

“This grievance that ‘the population is over there, it’s so far to get there, we’ll never have power and influence,’” Petersen said, “hasn’t changed.”

Earlier this year, at a virtual town hall, two of eastern Oregon’s own instruments of power and influence in Salem — elected Republican lawmakers — grumbled that Greater Idaho was actually siphoning authority away from them, making it hard to effectively govern.

“The Greater Idaho people keep saying we need to do this,” said Oregon State Sen. Lynn Findley, who represents people from the Cascades to Idaho. Greater Idaho supporters have proposed ballot measures across Oregon that would force county officials to hold regular discussions about joining Idaho. None of the measures actually call for moving the border. And support hasn’t exactly been overwhelming; the most recent measure, in Wallowa County, passed by just seven votes. Still, by spring 2023, voters in 12 eastern Oregon counties had approved similar measures. “I’m no longer working on gun bills, abortion bills and other infrastructure bills,” Findley said. “It’s taken time away that I think would be better spent working on tax issues, and a whole plethora of other stuff.”

“We understand the intent and we understand the frustration,” agreed Rep. Mark Owens. “But I’m not going to apologize for having not given up on Oregon.”

But by May, it seemed Findley was, in a way, giving up. He was one of a dozen Republican senators and one Independent who walked out of the Statehouse for several weeks to protest bills on abortion access, gender-affirming care and raising the minimum age to purchase semi-automatic rifles.

In the midst of the walkout, just before Memorial Day, as the rhododendrons in Northeast Portland erupted in magenta blooms, McCaw, in a blue suit and crisp white shirt, sat in front of a live audience at the Alberta Rose Theatre. He was participating in a public discussion hosted by Oregon Humanities, which facilitates statewide conversations “across differences of background, experience and belief.” The event was ostensibly about borders, but by the end it was clear that it was really about Greater Idaho. McCaw repeated his talking points: Eastern Oregonians and western Oregonians are fundamentally different; borders create tension.

“We have a permanent political minority on the east side of the state,” he said.

Beside him were two other panelists, who shifted uncomfortably in their seats. One was Alexander Baretich, who designed the Cascadia flag: a blue-, white- and green-striped banner with a Douglas Fir at its center. The flag represents the larger Cascades and Columbia River Basin bioregion, “a living space — a life space,” he explained. “Once you get into that consciousness that you are interconnected with everything around you … those political borders dissolve.”

It’s the antithesis of Greater Idaho: Cascadia unites, Greater Idaho divides. “That flag is to create that consciousness that we are one with the planet,” Baretich said. McCaw furrowed his brow.

The moderator, Adam Davis, interjected: “I actually get viscerally uncomfortable … when I hear, ‘There’s people on the east side are one way, people on the west side are another way.’” Tension, he said, is difficult, but crucial. “That tension holds what our democracy, if it’s going to be an inclusive democracy, kind of requires.”

McCaw said eastern Oregonians, in 2020, didn’t feel like Oregon was being inclusive when it issued statewide indoor mask mandates. It “super-charged our movement,” he said. “The people on the east side of the state did not want those restrictions.”

“To form a movement because other people aren’t feeling like they have a voice in the state, while completely disregarding this reality and how effective it’s been towards Indigenous people? That is the gaslighting part.”

“I’m just going to straight-up disagree,” said the other panelist, Carina Miller, a member of the Confederated Tribes of Warm Springs and chair of the Columbia River Gorge Commission. Miller lives east of the Cascades on the Warm Springs Reservation, which McCaw told High Country News would be excluded from Greater Idaho, along with the city of Bend, because of their liberal politics.

Throughout the night, Miller repeated one phrase — “societal gaslighting.” She described growing up Indigenous in Oregon, where she received an education that normalized racist policies toward tribes, and where a boarding school built to assimilate Native youth still operates.

“To form a movement because other people aren’t feeling like they have a voice in the state, while completely disregarding this reality and how effective it’s been towards Indigenous people? That is the gaslighting part,” she said. Miller asked McCaw a question: “Do you really think that people who are advocating for Greater Idaho are the most disenfranchised people in these communities?”

People clapped before McCaw could respond.

“A strong majority of people in eastern Oregon do want this to move forward,” he said.

“But is the answer yes or no?” Miller pressed. “Are they the most disenfranchised?”

“I have no idea,” McCaw said.

Miller got the last word: She encouraged people to “hold onto each other and work it out.” The room erupted in applause.

McCaw didn’t join in. Instead, he sat perfectly still, his hands clasped tightly in his lap.   

Leah Sottile was a former correspondent for High Country News. She is a freelance journalist, the author of When the Moon Turns to Blood and the host of the podcasts Bundyville, Two Minutes Past Nine and Burn Wild. Subscribe to her newsletter The Truth Does Not Change According to Our Ability to Stomach It.

Follow @Leah_Sottile

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White House takes a page from the Oregon playbook with recent calls to cap child care payments at 7% of a family’s income and other improvements to increase access SALEM, Ore. – During last week’s White House’s States Convening on Child Care in Washington, D.C., State Representative Lisa Reynolds (D-Washington County) highlighted Oregon’s leadership to […]

The post Oregon Leadership on Child Care Front and Center at White House Event appeared first on Highway 58 Herald.

SALEM, Ore. — Jaeci Hall completed her dissertation in tears. She was writing about the importance of revitalizing and teaching Indigenous languages, specifically the Nuu-wee-ya’ language and her tribe’s dialects. “I spent months writing,” she said, “just crying while I wrote because of how it felt to not be recognized.”

Hall — who graduated in 2021 with a doctorate in linguistics from the University of Oregon — is the language coordinator for the Coquille Indian Tribe.

But Hall is not part of the federally recognized tribe of the Coquille. She’s part of the Confederated Tribes of Lower Rogue, which she described as the descendants of nine women who relocated and returned to the Rogue River after the Rogue River Wars of the 1850s in southern Oregon. Despite their rich history and Hall’s documentation of her heritage, Hall and her ancestors are not acknowledged by the United States government as a tribal nation.

Hall’s status meant that when she was earning her degrees, she didn’t qualify for financial assistance designed for Native students. She would not have been eligible for tuition waiver programs instituted in Oregon last year that reduce or eliminate costs for students who belong to federally recognized tribes.

For decades, a handful of individual states and schools have offered financial assistance to Native students. A new wave of offerings this past year – spurred in part by growing land rights movements and a larger focus on racial justice following the murder of George Floyd – shows the programs are becoming increasingly popular.

The programs are meant to help reduce the barrier of cost for Native students, who have historically faced significant challenges in attending and staying in college. Native students have the lowest college-going rate of any group in the United States, a third less than the national average, according to the National Center for Education Statistics. And since 2010, Native enrollment in higher-ed institutions also has declined by about 37 percent, the largest drop in any student demographic group. Studies suggest affordability is one of the leading causes of attrition.

But in nearly every iteration of these programs — old and new — only some Indigenous people benefit.

That’s because the U.S. government does not formally acknowledge the status of an estimated 400 tribes and countless Indigenous individuals, thus shutting them out of programs meant to reduce barriers to higher education. Tribes have to meet several criteria in their petitions for federal recognition, including proof they’ve had decades of a collective identity, generations of descendants and long-standing, autonomous political governance.

As a result, thousands of Native students aren’t getting the same opportunities as their peers in recognized tribes and are left with a disproportionate amount of debt. Affected students say the disparate treatment also leaves social and emotional wounds.

“I made it through it,” Hall said, adding with a laugh that she did most of her dissertation work remotely during Covid, often with her toddler playing around her. “And I would have made it through it better if I had had more support.”

Hall is now paying off about $190,000 in student loans, the cumulative cost of her undergraduate degree from Linfield College in Oregon, her master’s at the University of Arizona and her doctorate from the University of Oregon. A loan forgiveness program through her work will cut her obligation to roughly $50,000, but the total harms her chances of receiving a loan or improving her credit.

Hall’s children, who has Native status because of her father’s enrollment in a recognized tribe, will likely have opportunities Hall did not. If her daughter, for example, a Eugene middle schooler, maintains a 3.0 grade-point average, she will be able to attend the University of Oregon for free.

There are “so many people that are stuck in poverty and stuck in situations where they can’t get an education,” Hall said. “I started thinking … how hard their lives are, and how much of a difference could be made.”

Related: States were adding lessons about Native American history. Then came the anti-CRT movement

Individual schools and states across the country have instituted varying forms of these tuition programs over the years. The University of Maine, for example, has had a tuition waiver option since the 1930s. The program helped the school retain its Native students during the pandemic at higher rates than the national average, according to Marcus Wolf, a university spokesperson. Michigan and Montana have had waivers available for Native students for almost half a century.

Oregon joined this list, beginning with the 2022-23 school year, when then-Gov. Kate Brown announced the introduction of a statewide grant fund. The Oregon Tribal Student Grant covers tuition, housing and books at public institutions and some private universities for undergraduate and graduate students belonging to Oregon’s nine federally recognized tribes. The money is awarded only after students apply for federal or state financial aid.

In its first year, 416 students received the grant, according to Endi Hartigan, a spokesperson for the state’s Higher Education Coordinating Commission. Oregon lawmakers allocated $19 million for the first year — based on an estimate that 700 or more students would receive a grant — and this legislative session, they codified the program in state statute and allocated $24 million for the next two years.

Several state universities – including Western Oregon, Oregon State, Portland State and Southern Oregon – also began providing an additional form of financial aid. Last year, these schools extended in-state tuition prices to members of all 570-plus federally recognized tribes in the U.S., regardless of what state they live in. The same is true for the University of California system, the University of Arizona and other institutions across the country.

Western Oregon started its Native American Tuition program last fall. It’s been a slow start to get students interested, with public records requests revealing that fewer than 10 students applied for or participated in the program in its inaugural year. However, the impact it has on those students is substantial: The university estimates the program saves participating students nearly $20,000 per student per year.

Anna Hernandez-Hunter, who until June was the director of admissions for Western Oregon, said the numbers are low because the program is new and the university enrolls few students from out of state (only about 19 percent of undergraduates). She said the university has made the application process easier for next year, published more information online and made sure admission counselors are sharing the information with prospective students.

But eligibility for that program, like the vast majority of such tuition offerings, requires enrollment in a federally recognized tribe.

Western Oregon’s Office of the President, as well as communications and admissions officials with the University of Oregon,  declined to comment specifically on why unrecognized tribes are excluded from the programs. One university official said on background that, generally speaking, program staff at any university have to follow federal and state guidelines, as well as standards for who qualifies for the resources.

Institutions typically validate a student’s enrollment by requiring a federally issued tribal ID or a letter from a recognized tribal council confirming enrollment. Native advocates said some students don’t have this kind of documentation even when they are enrolled in a recognized tribe. Documentation depends on the information families can access to prove their lineage. Enrollment requirements differ from tribe to tribe, and after generations of forced removal and assimilation, such documentation can be limited. 

Limiting which Native students get financial assistance is especially significant, given the rising cost of post-secondary degrees. According to the College Board, the average cost of tuition and fees at a public, four-year school was $10,940 for in-state students in 2022-23 or $28,240 for out-of-state students. And research by the Education Data Initiative shows Native students borrow more and pay more per month in student loan debt than their white peers.

Native students have the lowest college-going rate of any group in the United States, a third less than the national average, according to the National Center for Education Statistics.

Some colleges or states have agreements with specific unrecognized tribes. Oregon, for example, allows members of Washington’s Chinook Indian Nation, which is fighting to regain its federal recognition, to at least access in-state tuition because the Chinook have tribal boundaries in Oregon.

Jason Younker leads the University of Oregon’s Home Flight Scholars Program, which is one of the school’s many assistance programs available for Native students. Launched last October, Home Flight not only works to recruit more Native students to the university but also provides funding, mentors, culturally specific programs and support to help Native students adjust to life on campus.

Younker said students can prove their eligibility for the program by showing a Certificate Degree of Indian Blood card (CDIB) instead of enrollment records. Blood quantum, or the measurement of someone’s “Indian blood,” has a long, controversial history in the U.S. And certificates are only available to people related to members of recognized tribes. But Younker said this allows someone to show they are Native without enrollment records since some tribes’ enrollment requirements exclude those who still have high percentages of Native blood.

Younker, who is part of the Coquille tribe, said the university allows students to show blood quantum via a Certificate Degree of Indian Blood card (CDIB) — which is only available to people related to members of recognized tribes — instead of enrollment records since some tribes’ enrollment requirements exclude those who still have high percentages of Native blood.

Program leaders also allow students, even those from unrecognized tribes, to apply to Home Flight via letters from council members, in an attempt to extend this support to at least some of Oregon’s unrecognized students pursuing undergraduate degrees.

Younker said the question should no longer be: “Can I afford to go to college?” The question should be: “Where can I go to college?”

“Each and every one of us has had an ancestor that sacrificed and survived so that they could have the choices that they do today,” he said. “I always tell students: ‘It doesn’t matter where you go; it matters that you do go.’”

But he said tuition assistance isn’t enough to attract and retain Native American students. To succeed in this, colleges must also recruit on reservations, provide academic counseling, cultural support and a community of peers, and include Native leaders in major decisions at the university. “If you don’t have those kinds of things, you’re not a very attractive school — no matter how much tuition you waive,” he said.

Related: 3 Native American students try to find a home at college

For students and parents like Yvette Perrantes, the lack of support affects multiple generations.

Perrantes wanted to go to college as an adult so she could move into a higher income bracket. She’s a member and leader of the Duwamish Tribe, who lived on the land that is now South Seattle, Renton and Kent, and have been called Seattle’s first people. They’ve fought a decades-long battle for federal recognition that continues today.

Without tribal status and consequent financial aid, Perrantes owed $27,000 in student loans after finishing her associate degree in clean energy technologies at Washington’s Shoreline Community College in 2014. She deferred her loan payments until she no longer could. Threatened with having her wages garnished, she filed for bankruptcy. Her credit score took a hit. She had to keep making payments, but now had no chance of leasing a car, getting a credit card or exercising other opportunities.

Her son was looking into college at the same time Perrantes faced these financial hardships. He hoped to receive an athletic scholarship, but when he tore his ACL, the young student-athlete stopped pursuing higher education altogether. In his eyes, Perrantes said, all it would lead to was debt.

The effects of exclusion from federal recognition and benefits are compounded, Perrantes said, for those who come from families, like hers, with intergenerational trauma and parents who are “doing a lot of healing themselves.”

Not “being included in this process with the federal government and not having equal access to student loans and money for education, and more interest rates, you know, everything that comes along with federal recognition,” she said, “it’s pretty crushing to the spirit.”

Perrantes now works as a program manager for Mother Nation, a Seattle-based nonprofit that focuses on cultural services, advocacy, mentorship and homeless prevention for Native women. She worries that students who go out of state for school may be disproportionately denied aspects of their identity. If someone isn’t a recognized tribal member, she said, they aren’t allowed to participate in certain cultural practices such as burning, smudging, harvesting certain trees or having an eagle feather. Those barriers are even more pronounced when the person is from a different state. 

“[H]ow are we going to be educated enough to cite policy, to fight for recognition? We need more Natives who are educated and who are willing to do the work for the people.”

Yvette Perrantes, a member of the Duwamish tribe and a leader on its council

“Being Native and being grounded in your ways, traditionally, and being out of state, outside your family, outside of your tradition, outside of your culture, and then you’re not being able to practice your cultural ways. You know, I think it’s impactful on your emotional, spiritual and mental health,” she said. “We need those to sustain ourselves as students.”

Perrantes still encourages Indigenous students to pursue education at all costs. That way, she said, they can be the ones making laws and the ones teaching their history in the classroom. “The pen is mightier than the sword,” she said. “I know that sounds so cliche, but how are we going to be educated enough to cite policy, to fight for recognition? We need more Natives who are educated and who are willing to do the work for the people.”

As states and institutions expand tuition waiver programs, Hall, the doctoral graduate from the Confederated Tribes of Lower Rogue, would like to see different ways used to verify a claim of being Native and for resources to extend to unrecognized students. Her advice for Native students is to be as stubborn as they can, to believe in themselves and to remember that any kind or any level of education will improve their lives and that of their community.

“We all have some history. We’re survivors. Regardless,” Hall said. Education “is an answer to the prayers of our ancestors, no matter if we’re recognized or not.”

This story about Native American tuition waiver programs was produced by The Hechinger Report, a nonprofit, independent news organization focused on inequality and innovation in education. Sign up for the Hechinger newsletter.

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