VALIER, Mont. (AP) — The searchers rummage through the abandoned trailer, flipping over a battered couch, unfurling a stained sheet, looking for clues. It’s blistering hot and a grizzly bear lurking in the brush unleashes a menacing growl. But they can’t stop.
Not when a loved one is still missing.
Why Are Native Women Vanishing
The group moves outside into knee-deep weeds, checking out a rusted garbage can, an old washing machine — and a surprise: bones.
Ashley HeavyRunner Loring, a 20-year-old member of the Blackfeet Nation, was last heard from around June 8, 2017. Since then her older sister, Kimberly, has been looking for her.
She has logged about 40 searches, with family from afar sometimes using Google Earth to guide her around closed roads. She’s hiked in mountains, shouting her sister’s name. She’s trekked through fields, gingerly stepping around snakes. She’s trudged through snow, rain and mud, but she can’t cover the entire 1.5 million-acre reservation, an expanse larger than Delaware.
“I’m the older sister. I need to do this,” says 24-year-old Kimberly, swatting away bugs, her hair matted from the heat. “I don’t want to search until I’m 80. But if I have to, I will.”
Ashley’s disappearance is one small chapter in the unsettling story of missing and murdered Native American women and girls. No one knows precisely how many there are because some cases go unreported, others aren’t documented thoroughly and there isn’t a specific government database tracking these cases. But one U.S. senator with victims in her home state calls this an epidemic, a long-standing problem linked to inadequate resources, outright indifference and a confusing jurisdictional maze.
Now, in the era of #MeToo, this issue is gaining political traction as an expanding activist movement focuses on Native women — a population known to experience some of the nation’s highest rates of murder, sexual violence and domestic abuse.
“Just the fact we’re making policymakers acknowledge this is an issue that requires government response, that’s progress in itself,” says Annita Lucchesi, a cartographer and descendant of the Cheyenne who is building a database of missing and murdered indigenous women in the U.S. and Canada — a list of some 2,700 names so far.
As her endless hunt goes on, Ashley’s sister is joined on this day by a cousin, Lissa, and four others, including a family friend armed with a rifle and pistols. They scour the trailer where two “no trespassing” signs are posted and a broken telescope looks out the kitchen window. One of Ashley’s cousins lived here, and there are reports it’s among the last places she was seen.
“We’re following every rumor there is, even if it sounds ridiculous,” Lissa Loring says.
This search is motivated, in part, by the family’s disappointment with the reservation police force — a common sentiment for many relatives of missing Native Americans.
Outside, the group stumbles upon something intriguing: the bones, one small and straight, the other larger and shaped like a saddle. It’s enough to alert police, who respond in five squad cars, rumbling across the ragged field, kicking up clouds of dust. After studying the bones, one officer breaks the news: They’re much too large for a human; they could belong to a deer.
There will be no breakthrough today. Tomorrow the searchers head to the mountains.
Missing in Indian country
For many in Native American communities across the nation, the problem of missing and murdered women is deeply personal.
“I can’t think of a single person that I know ... who doesn’t have some sort of experience,” says Ivan MacDonald, a member of the Blackfeet Nation and a filmmaker. “These women aren’t just statistics. These are grandma, these are mom. This is an aunt, this is a daughter. This is someone who was loved ... and didn’t get the justice that they so desperately needed.”
MacDonald and his sister, Ivy, recently produced a documentary on Native American women in Montana who vanished or were killed. One story hits particularly close to home. Their 7-year-old cousin, Monica, disappeared from a reservation school in 1979. Her body was found frozen on a mountain 20 miles away. No one has ever been arrested.
There are many similar mysteries that follow a pattern: A woman or girl goes missing, there’s a community outcry, a search is launched, a reward may be offered. There may be a quick resolution. But often, there’s frustration with tribal police and federal authorities — and a feeling many cases aren’t handled urgently or thoroughly.
So why does this happen? MacDonald offers his own harsh assessment.
“It boils down to racism,” he argues. “You could sort of tie it into poverty or drug use or some of those factors ... (but) the federal government doesn’t really give a crap at the end of the day.”
Tribal police and investigators from the Federal Bureau of Indian Affairs serve as law enforcement on reservations, which are sovereign nations. But the FBI investigates certain offenses and, if there’s ample evidence, the U.S. Department of Justice prosecutes major felonies such as murder, kidnapping and rape if they happen on tribal lands.
Former North Dakota federal prosecutor Tim Purdon calls it a “jurisdictional thicket” of overlapping authority and different laws depending on the crime, where it occurred (on a reservation or not) and whether a tribal member is the victim or perpetrator. Missing person cases on reservations can be especially tricky. Some people run away, but if a crime is suspected, it’s difficult to know how to get help.
“Where do I go to file a missing person’s report?” Purdon asks. “Do I go to the tribal police? ... In some places they’re underfunded and undertrained. The Bureau of Indian Affairs? The FBI? They might want to help, but a missing person case without more is not a crime, so they may not be able to open an investigation. ... Do I go to one of the county sheriffs? ... If that sounds like a horribly complicated mishmash of law enforcement jurisdictions that would tremendously complicate how I would try to find help, it’s because that’s what it is.”
Sarah Deer, a University of Kansas professor, author of a book on sexual violence in Indian Country and member of the Muscogee (Creek) Nation, offers another explanation for the missing and murdered: Native women, she says, have long been considered invisible and disposable in society, and those vulnerabilities attract predators.
“It’s made us more of a target, particularly for the women who have addiction issues, PTSD and other kinds of maladies,” she says. “You have a very marginalized group, and the legal system doesn’t seem to take proactive attempts to protect Native women in some cases.”
Those attitudes permeate reservations where tribal police are frequently stretched thin and lack training and families complain officers don’t take reports of missing women seriously, delaying searches in the first critical hours.
“They almost shame the people that are reporting, (and say), ‘Well, she’s out drinking. Well, she probably took up with some man,’” says Carmen O’Leary, director of the Native Women’s Society of the Great Plains. “A lot of times families internalize that kind of shame, (thinking) that it’s her fault somehow.”
The result: Some families start their own investigations.
See next week’s edition of the Navajo-Hopi Observer for the second part in a series on missing Native American women. Photographer David Goldman, reporter Mary Hudetz, data journalist Angeliki Kastanis and video producer Padmananda Rama contributed to this report.
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