The Gwich’in Case
PADM 524—Dr. Rivera
Background (Location): The Arctic National Wildlife
Refuge (ANWR) is located in the northeastern part of Alaska.
It shares a border with Canada. The entire refuge is within the
Arctic Circle. It spans 200 miles north to south, comprising 19
million acres. It is about the size of South Carolina.
In 1968, Exxon discovered a vast oil field at Prudhoe Bay.
This was the largest domestic oil discovery in the US and is
currently the largest oil field in the United States. Prudhoe
Bay is located in the northern coast of Alaska next to the
ANWR, so it was expected that the ANWR must also have
large oil reserves. However, enormous cumulative biological
consequences of oil field development may be expected
there, including:
loss of wildlife and of subsistence hunting opportunities
 increased predation by arctic fox, gulls and ravens on nesting
birds and other disturbances to the ecosystem
 alteration of natural drainage patterns, threatening vegetation
 deposits of alkaline dust on tundra along roads, altering
vegetation over large areas
 local pollutant haze and acid rain
 contamination of soil and water from inevitable fuel & oil spills
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National Policy/Legal Reference Points
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Public Land Order 2214 created the Arctic
National Wildlife Range in 1960
Alaska National Interest Lands Conservation Act
renamed the whole area the Arctic National
Wildlife Refuge in 1980
Section 1002 of ANILCA leaves the door open
for Oil and Gas exploration
National Policy: Drilling in the Arctic
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In November 1986 a draft report by the United
States Fish and Wildlife Service recommended
that all of the coastal plain within the ANWR be
opened for oil and gas development
1987 a legislative environmental impact
statement was submitted to congress
1989 a bill permitting drilling in the reserve had
gone through the Senate and was up for a vote
March 24, 1989 The Exxon Valdez oil spill
derailed the process
the Gwich’in
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Social History: For thousands of years the area has
been the land of the Gwich’in people; their name
literally means "one who dwells.” The Gwich’in are
also known as the “People of the Caribou,” because
they rely on the Caribou to survive. They were once
nomadic people who followed the Caribou migration.
They use the animal to obtain food, clothing, and
shelter. Almost every part of the animal is used by
the Gwich’in. They are the “First People” to arrive in
this Northeastern region, according to archeological
evidence. Today, there are fewer than 7,000
Gwich’in, largely living in settelements. The only
other Native culture in the area is a small population
of Inupiat Eskimos in the northern coast.
International Context: The Arctic Council
The Arctic Council is a high-level forum for political
discussions on common issues to the governments of the
Arctic States and its inhabitants. The Arctic Council is the
only circumpolar forum for political discussions on Arctic
issues, involving all the Arctic states, and with the active
participation of its Indigenous Peoples. It was established in
September 1989, on the initiative of the government of
Finland, officials from the eight Arctic countries met in
Rovaniemi, Finland, to discuss cooperative measures to
protect the Arctic environment. The initiative culminated in
the Arctic Environmental Protection Strategy (June 1991) - a
declaration on the protection of Arctic environment. The
Arctic council signatory member states are Canada,
Denmark (including Greenland), Finland, Iceland, Norway,
Sweden, The Russian Federation, and The United States.
The Arctic Council
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Established in 1996 at the initiative of Canada as an
“intergovernmental high level forum.” It has two ‘pillars:’
(1) protection of the Arctic environment; and
(2) sustainable development engaging indigenous
peoples—”Social-Ecological Resilience”
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Knowledge building - influential policy assessments
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Arctic Climate Impact Assesment 2004
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Arctic Human Development Report 2004
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Arctic Oil and Gas Assessment 2007
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Arctic Marine Shipping Assessment 2009
History of Tribal/Non-Tribal Government
Relationships in the United States
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Historical Tribal/non-Tribal Government Relations
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Assimilationist Policies
Resource Confiscation or Eradication
Forced Migration
Disregard of Treaties
Deception
Exploitation
Effects of these Relational Patterns: Historical Trauma,
Imbalance and Misuse of Power, Mistrust, Frustration,
Suspicion
Human rights and multi-dimensional equality—
Susanne Baer
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“We need doctrine that allows us to convincingly
respond to claims of self-determination, be it religious or
otherwise, and ensure equality . . . Therefore, I suggest
employing an understanding of human rights based on
equality and liberty and dignity, in a triangulated
perspective of recognition.” In other words, recognition
entails and cannot be extended independently of
response to claims to equality and liberty, and these
defined as human rights. The Gwich’in (1) defined their
struggle in their own terms, and (2) did so in relation to
their human rights under international law, not in relation
to any lesser or more parochial reference points for
claims to equity.
The Gwich’in Tribes and Their Role
in the National Policy Debate
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Leadership challenge faced by the elders:
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The defining moment that caused the group to
decide to act was news of the proposed opening of
the Coastal Plain to drilling
Tribal Elders seize opportunity and call for action,
with the first multi-tribe gathering in 100 years
A strategic approach used to seize that moment
They developed partnerships and strategic
leadership on the basis of a reassertion of cultural
identity, transformation of a people, call to action
Building an International Alliance
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Native American Tribes and
Organizations
The Arctic Council
Religious Institutions
Environmental Groups
The Gwich’in Nation is Endangered
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Tribal elders determined that “we need to gather.”
First gathering of the Gwich’in Nation and 15 tribes from
U.S. Canada in 100 years led to the Gwich’in Steering
Committee
Mobilizing the Nation: first the elders, the traditional
leaders, and then youth leaders.
To be heard on a national stage, they had to build
strategic alliances beyond the Steering Committee:
“…[W]e’re fighting multimillion dollar corporations. So we
have to get it out there and teach the world.” (Sarah
James, International spokesperson for the Steering
Committee).
The coalition that arose from these efforts amounted to a
cross-sector, international “emergent organization.”
What is required for emergent organizations
to obtain and to be sustained?
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Emergence is likely when members perceive a present
threat, when the social climate is supportive of emergence,
when social ties are in place – at least to some degree –
before the mobilization, when the social setting legitimizes
the groups, and when resources are available (Quarantelli
et al., 1983). Compare conditions in the Katrina, Integrating
Housing, and Drilling cases. Did networks emerge to
address the challenges that arose. What conditions
fostered and constrained this emergence?
Quarantelli, E.L., with K.E. Green, E. Ireland, S. McCabe, and D.M.
Neal. 1983. Emergent Citizen Groups in Disaster
Preparedness
and Recovery Activities: An Interim Report. Newark DE. University of
Delaware, Disaster Research Center.
Developed a Strategic Plan
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Crucial first step was the representative steering
committee
Broaden the message to a global human rights
message beyond environmental protection.
Form strategic alliances with leaders far beyond the
Arctic Circle.
Decrease Tribal dependence on oil with sustainability in
areas such as energy and waste disposal
Train and mentor young people to carry on the fight
Mission Statement… “It’s our belief that the future of the
Gwich’in and the future of the Caribou are the same.”
(Steering Committee, 2003)
An Instance of ‘Distributed Leadership’
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‘Distributed leadership,’ drawn from information,
educational, and cognitive theories, is based on the notion
of multiple leaders, and leaders-as-catalysts. Analogous to
parallel and distributed data processing in computing, which
allows for the integration of complex information.
In a study of leadership in American Indian culture, Warner
and Grint (2006) define such leadership as diffuse, fluid,
and marked by humility. It entails belief in the power and
wisdom of the many, in empowerment.
In distributed leadership, one needs senior leaders who are
comfortable with sharing power, with relinquishing control,
and with creative conflict. One also needs to be comfortable
with multi-level governance, a feature of IGR.
Warner L. and Grint K. (2006), American Indian Ways of Leading and
Knowing. Tennessee Board of Regents
Native American ethical outlooks
Land is inalienable—peoples belong to their land; land
cannot be parceled out for individual ownership
 Much more than an interpersonal system of norms, ethics
is about the irreducible obligations of tribal members to
their community as a whole
 A sense of the sacred is essential to moral perspective
 Decisional leadership entails shared wisdom (which
privileges elders but does not exclude others)
 The value of humility is important. One truly listens to
others in making important decisions, out of a sense of
mutual deference. The Gwich’in’s intergenerational alliance
demonstrated this mutual respect, and it made possible the
reclaiming of an encompassing sense of tribal identity.
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Sarah James is a Strong Advocate
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Native of the Gwich’in Tribe, tiny town of Arctic
Village, Alaska
Received Ford fellowship as one of “Emerging
Leaders in a Changing World.”
Picked as one of 3,000 because of her ability to
skillfully build consensus by mobilizing grass-roots
organizations.
Believes in skillfully mentoring younger members
of the Gwich’in Tribe with pride in their roots.
The Key to Survival
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Activists believe that the key is to keep telling
the story of their survival.
Point to studies that show that impacts of oil
development reduced herd health and
reproduction rates.
Point to the both US and International Law
as protections for indigenous peoples’ rights
Protect the subsistence uses of the
Porcupine Caribou Herd
Evaluative Strategies
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Critical self-reflection, openness and commitment to
balanced approach
Co-construction of evaluation; relationship to selfdetermination and sovereignty
Community involvement and inclusion
Individual tribal community is context
Maintain continual communication
Development of new, culturally-sensitive, participatory
evaluation models
Awareness of irreducible value conflicts
Core Message
“The Gwich’in people have relied on these caribou for a
thousand generations, so we will suffer too”
Community-Based Participatory Research
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CBPR is alternative orientation to research
Collaborative approach to research
Equitable involvement of all partners in research
process that recognizes unique strengths of each
Research topic of importance to community
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Combines knowledge and social action to improve
community well-being and eliminate disparities
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Community-based, not community-placed
Balances research and action
Empowering for participants