Summit addresses suicide in Indian Country

FLAGSTAFF -- Designed to tackle growing threat of suicide in native communities, the First Annual Northern Arizona Native American Suicide Prevention and Awareness Embrace Life Summit took place Sept. 20 and 21 at the Little America Hotel in Flagstaff.

Representatives from Northern Arizona Regional Behavioral Health Associates (NARBHA), along with Northern Arizona University, Fort Mojave, Havasupai, Hopi, Hualapai, Kaibab Paiute, Navajo, San Juan Southern Paiute, White Mountain Apache, Yavapai-Apache and Yavapai-Prescott were there. The idea was to network and draw on available resources to address the increasing incidence of suicide in northern Arizona indigenous communities.

According to NARBHA literature, summit goals include the promotion of education and awareness of the scope of suicide, to increase overall effects of suicide efforts by developing a structure to sustain and keep these going. Further, it was hoped that awareness of the signs of suicide among families, friends and co-workers would be promoted, as well as increasing access to and knowledge of programming and treatment associated with the indicators of suicide.

Indian Country stats

The event was well attended by members of the tribes named, workers in the health care and mental health fields, law enforcement and more.

Throughout the conference, statistics and personal experience painted suicide as a serious problem in Indian Country--one that is constantly growing. According to Susan Casias, a member of the Suicide Task Force of the Indian Health Services at Fort Apache in Whiteriver, suicide is a difficult topic within many Native American tribes due to taboos and beliefs about death. In this country, Casias said, someone commits suicide every three seconds. National statistics indicate that each suicide impacts at least six other people, but Casias pointed out that this is not true in Indian Country.

"That might be true in a non-Indian community, but where I live that isn't true. Because of the existence of strong, extended families among Native Americans, a suicide would more actually impact six times ten people."

Suicide is the second leading cause of death among Native American men, Casias added, and that individuals aged 15 through 24 have the highest rates among Native Americans.

Along with Casias, Dan Hawkins, a Bureau of Indian Affair Law Enforcement Officer at Whiteriver, shared their own techniques of involving the entire community in working to prevent suicide.

"Our suicide epidemic began in 1993," Hawkins said. "That year in Whiteriver, we had 13 suicides. Of that number, two were 13-year-old girls--one shot herself, the other was a hanging. One of these girls left a suicide note detailing what she wanted at her wake, what music, etc."

This girl's death continues to haunt Hawkins.

The pair told participants that it is important to involve chapter officials, law enforcement officers, social service workers, suicide victims and community religious leaders.

"We hit the road running," Casias said. "Suicide intervention is not the responsibility of one -- it's a community responsibility."

"Pick out who is motivated in your community, someone who has a sincere interest," Hawkins advised. "You need someone willing to roll up their sleeves. You need to address suicide intervention as everyone's problem."

Keynote speaker

Perhaps the most moving of presentations was that given by Arnold Thomas, a member of the Shoshone and Paiute tribes and founder of White Buffalo Knife Consulting. Thomas, one of the summit's keynote speakers, attempted suicide in 1988, a year after his own father was successful in his attempt to end his life. Tragically, his grandfather committed suicide when Thomas was three years old.

"I put a 30/30 rifle to my head," Thomas confessed. "I didn't want to live, the fire went out in me."

The attempt shattered Thomas's face and blinded him. When he woke in the hospital, his mother was with him.

"She was the one who found me, and it was her thoughts, prayers and tears the got me through," Thomas said.

After the event, Thomas said he had to come to a place where he could allow himself to be okay with what he'd been through.

"I had to forgive myself and ask the Holy Beings for forgiveness," Thomas said. "When I forgave myself, told myself, 'it's done,' I had to go to all of my relatives and make amends with them. I had to relearn basic skills. I had to learn to speak again."

Thomas also underwent between 25 and 30 reconstructive surgeries to rebuild his face.

But this was something Thomas shared only after his motivational presentation, encouraging attendees to give thanks for their lives and the world around them.

"The ability to give thanks goes back thousands of years," Thomas said. "Be specific with those thanks."

Laughing that his audience might think him a tree hugger, he suggested acknowledging the trees for the gifts that they have given. It is important, Thomas said, to teach this to one's children and grandchildren.

"Take them and show them where paper comes from, where toilet paper comes from. You will be spending valuable time with them, connecting with them. Share this with them, show the uses of trees, the roots and the baskets."

Arnold also stressed the importance of teaching following generations their native languages, the symbolism of the Four Directions, and the use of prayer tobacco.

"It's not the tobacco per se," Thomas said. "It is the smoke that the Creator is eating, it's the words, the talking to Holy Ones, the Creator and our ancestors."

Thomas also honored the women in the audience, asking them to stand up to accept his thanks for being women. Afterwards, he urged the men to walk around the room and thank at least three women for being women.

"This is about stepping up, honoring the work you do as females," Thomas said. "This is thanks for keeping our homes, for caring for our children. People talk about the strength of men, but it is the women who are strong."

Thomas also touched on issues such as the importance of honoring one's ancestors, journaling, the value of water -- and trust.

"We need to learn trust," Thomas said. "When Petrice Post (NARBHA (Community Development and Wellness manager) picked me up, I didn't know where she was taking me. I had to learn how to trust. I had to learn to be okay with how I look."

Thomas summed up his presentation by encouraging each person in the audience to fulfill their own desires for life.

"I encourage each and every one of you to learn your dream, find that vision. It's your choice to care or not. If you want to go back to school, it's there. If you want sobriety, it's there.

The Hopi Way

Leonard Talaswaima of the Hopi Tribe also spoke of the importance of tradition and spirituality to a healthy mind and body. Talaswaima brought 17 years of experience as a Family Support Service Coordinator at Pa' ana ni, (the Hopi Guidance Center), as well as a lifetime of traditional Hopi teachings with him to this conference.

He summed up the Hopi way of life quite simply: One should be respectful of all people, plants, animals and the Earth. One should not raise his or her voice in anger or have feelings of anger within. One should maintain a good heart and cleanse oneself spiritually. One should get up early and put forth his or her best effort working hard for family, clan, village and tribe. One's body and mind should be active and in good condition, and one should only think positive thoughts.

From the village of Sipaulovi, Talaswaima is of the Paa tuug wuu gwa (pumpkin) clan. Talaswaima said he draws heavily from the traditional Hopi way of life to be a good father, uncle and grandfather--responsibilities he takes very seriously. Further, Talaswaima counsels his fellow Hopi under the same principles. Finally, Talaswaima models the Hopi Way of life for non-Hopi people he meets both on and off the reservation.

Talaswaima offered an hour-and-a-half long presentation on Sept. 20.

A Hopi individual firmly rooted in the Hopi way would have a joyful and purposeful life devoid of thoughts of suicide, Talaswaima suggested.

Knowing one's clan, Talaswaima said, establishes a person's role and responsibility to that clan and the community at large.

"Birth is a blessing," Talaswaima said. "Historically, Hopis had big families. They wanted big families. The Hopi people established a system where the basic needs of each member in a community are met."

Adults prepare for the birth of a child, and when the child arrives, he or she is isolated with the mother for a period of 20 days.

"Bonding and attachment may be a new thing in the outside world, but we've practiced it in Hopi for thousands of years," Talaswaima said. "After the 20-day isolation period, a child becomes an official member of the family, clan and tribe."

Following the celebration feast, as each child grows older he or she will experience many levels of learning, Talaswaima pointed out.

"Each will be initiated into new societies and groups on through their final initiation of manhood and womanhood, where they know their duties and responsibilities and clan," Talaswaima said. "It's a cycle that each Hopi is born into. Ceremonies are important not only because of their religious connection with the spirits and Holy Beings, but also for the social opportunities they provide, Talaswaima explained.

He mentioned that Hopi villages are designed to support the cohesive way of life that has existed for thousands of years on the mesas.

"All of our houses touch each other," he said. "If we can be able to touch each other, we can get along better. If you need help, you can step out of your door and ask for help. This system still works for us. Towards the end of life, the relationships one has built will sustain him or here. Those people you've helped will be there to take care of your needs."

As for the value of life, Talaswaima pointed out that each person has a limited amount of time in this world, and that it should not be wasted.

"The Hopi do not fight except to protect their way of life," Talaswaima said. "The biggest 'sin' as a Hopi is to take another's life. Because of this belief, Hopi veterans experience difficulty when they've come back to war."

Counseling and ceremony is valuable to these individuals, who might otherwise fall into depression, alcoholism, and eventually take their lives, Talaswaima said.

Entertainment

At the end of the first full day of work, entertainment was provided by the Peach Springs School Gourd Dancers and Navajo comedians, the renowned James and Ernie.

James Junes and Ernie Tsosie III floored participants with their special brand of stereotypical reservation humor--which included bar bragging, Wal-Mart and rez parenting. Later, each spoke of his own battle with alcohol, and the effects alcoholic fathers had on their childhood. The pair proclaimed themselves as proud recovering alcoholics--Ernie has been sober for three years, James for 10. Each admitted to being serious alcoholics, but like other presenters throughout the day, each came to a place where they were able to forgive not only themselves, but their fathers.

Not to end on a serious note, James and Ernie launched into more of their beloved comedy--proving that laughter too is an important piece of embracing life.

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