Indigenous Americans
face higher mortality rates from COVID-19. How have tribal communities
responded to vaccination efforts?
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Mahto In The Woods, 19,
rides a horse on the Cheyenne River Reservation in South Dakota.
In The Woods does not trust the U.S. government or the Covid-19
vaccine and has chosen not to get vaccinated. When he was
17 years old, he was in a serious car accident that left unable
to walk and half his face paralyzed. He began riding horses
to heal and is now an accomplished horseman and racer. He
rides on his family's land along the Moreau River, the same
land on which Crazy Horse and Sitting Bull used to camp. (photograph
by Sarah Stacke)
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When the COVID-19 pandemic reached the Great Plains in early 2020,
the Cheyenne River Sioux Tribe set up checkpoints on all roads passing
through the Cheyenne River reservation in a robust effort to protect
tribal members. But over the past year, Indigenous leadersfrom
Alaska to Western New Yorkhave made strides in vaccination
rates.
The pandemic has hit Indigenous communities disproportionately
hard, compounded by generations of historical trauma and mistrust.
According to an independent study done by the APM Research Lab published
in March 2021, Indigenous
Americans have the highest actual COVID-19 mortality rates nationwide,
accounting for 256 per 100,000 deaths in the United States.
Indigenous communities came to realize that the only way to beat
the spread of infection was through community efforts, transparency,
and access to the vaccineand historic resilience.
"We survived massacres, wars with the U.S., the laws the U.S. made
against us. We survived prejudice, racism, genocide, sterilization,
and boarding schools," says Remi Bald Eagle, Intergovernmental Affairs
Coordinator for the Cheyenne River Sioux Tribe. "This is just another
thing to survive."
Here is how various tribes have responded to the vaccination effort.
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Eagle Butte is the largest
city on the Cheyenne River Reservation, a sovereign Lakota
Nation in the state of South Dakota. The city is home to tribal
headquarters. Like the rest of the U.S., Cheyenne River has
reached a COVID-19 vaccination plateau. But in Cheyenne River,
the root cause of hesitancy is lingering mistrust of the U.S.
government tied to the history of betrayal. (photograph by
Sarah Stacke)
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The Grindstone family
climbs down an embankment that leads to the Moreau River on
their family land on the Cheyenne River Reservation, a sovereign
Lakota Nation within the state of South Dakota. Mona Grindstone,
second from right, has received both doses of the vaccine
while her husband Earl, right, has so far chosen not to get
the vaccine. Since the arrival of the COVID-19 vaccine early
in the year, tribal leaders and members have been navigating
differing opinions about its effectiveness, safety, and trustworthiness.
(photograph by Sarah Stacke)
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Cheyenne River Sioux Tribe
Like the rest of the U.S., the Cheyenne River Reservation, a sovereign
Lakota nation located in South Dakota just south of Standing Rock,
has reached a COVID-19 vaccination plateau in the wake of President
Joe Biden's goal of ensuring vaccinations for 160 million Americans
this summer.
The prevailing cause of vaccine hesitancy among some Indigenous
communities is lack of trust due to a troubling history. In the
1960s and '70s, the Indian Health Service, the same U.S. government
agency now distributing a significant portion of the vaccine on
the Cheyenne River Reservation, sterilized 25-40 percent of Native
American women of childbearing age, against their knowledge or approval.
"Mass sterilization to most people is just an event," Bald Eagle
says. "But to us that's family that never made it here."
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Cheyenne River Chairman Harold Frazier at
Gunville Ranch on the Cheyenne River Reservation, a sovereign
nation in South Dakota. Frazier says the hardest thing about
the pandemic for his people has been not being able to see
family. "The basis of our culture is family and it's really
taken a toll on a lot of people," he says. Though Frazier
has not gotten the vaccine, he encourages everyone living
on the reservation, tribal member or not, to get it. He recognizes
that vaccine hesitancy comes "mainly from the historical"
relations between the tribe and the government, but also from
lingering doubt. "A lot of the questions that people have"
about the long-term effects of the vaccine, "we just don't
have answers," Frazier says. (photograph by Sarah Stacke)
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A small community on
the Cheyenne River Reservation, Cherry Creek has been occupied
for at least 270 years and is believed to be the oldest continuously
inhabited place in the state of South Dakota. It is of great
cultural and historical importance to Lakota people. (photograph
by Sarah Stacke)
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Infection control nurse
Molly Longrake, left, and Vicki Hebb talk in the waiting room
of the Cherry Creek clinic while Hebb waits the required 15
minutes after her Covid-19 vaccination. Cherry Creek is a
small community on the Cheyenne River Reservation, a sovereign
Lakota nation in South Dakota. Cherry Creek is believed to
be the oldest continuously inhabited place in the state and
is of great cultural and historical importance to Lakota people.
(photograph by Sarah Stacke)
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Kayla In The Woods, 27,
with her children at Brisky's, a popular spot for recreation
in Eagle Butte, the largest city on the Cheyenne River Reservation,
a sovereign nation within the state of South Dakota. (photograph
by Sarah Stacke)
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Marcella LeBeau with
her granddaughter, Dawnee LeBeau. Marcella, 101, is the oldest
matriarch on the Cheyenne River Reservation, a sovereign Lakota
nation in the state of South Dakota. Marcella and Dawnee are
both fully vaccinated. "I do the best I can for myself and
for my people," says Marcella who was a nurse for over 30
years. The day this photo was made was the second time Dawnee
and Marcella were able to spend time together since the pandemic
began. "It's part of our way to check in on each other a lot
and that changed extremely," says Dawnee. When Marcella was
born in 1919 she wasn't considered a citizen of the United
States. Her great-grandfather fought in the Battle of the
Little Bighorn. The fight was an overwhelming victory for
the Lakota. (photograph by Sarah Stacke)
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The gravesite of Sidney
Keith, a Lakota medicine man, is located in the St. Joseph
Catholic Church cemetery in Cherry Creek. The church was established
in 1894. A small community on the Cheyenne River Reservation,
Cherry Creek has been occupied for at least 270 years and
is believed to be the oldest continuously inhabited place
in the state of South Dakota. It is of great cultural and
historical importance to Lakota people. In 1881, many Lakota
who had fled to Canada after the Battle of the Little Big
Horn, returned to Cherry Creek. After Sitting Bull's murder
in 1890, many of his supporters fled to Cherry Creek. Throughout
the 20th century, Cherry Creek was known to be strongly committed
to traditional Lakota ways.(photograph by Sarah Stacke)
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The photographs of Frank
Cundill, a homesteader and politician, are housed at the Timber
Lake and Area Historical Society in Timber Lake, a small community
on the Cheyenne River Reservation in South Dakota. Originally
from Iowa, in 1911 Cundill joined the migration of people
settling the newly opened Cheyenne River Reservation. As soon
as he arrived he began taking pictures of his surroundings
and selling postcards of his work. The majority of the photographs
in the Cundill collection were made between 1911 and the late
1920s. He died in 1965 (photograph by Sarah Stacke)
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Access to the vaccine and reliable information about its effects
have been key components to increasing the number of people opting
to take the shot.
Since the vaccine arrived in late 2020, CRST Tribal Health infection
control nurse and tribal member Molly Longbrake has traveled thousands
of miles to provide the vaccine to those living in the farthest
reaches of the roughly 4,000-square-mile reservation. Along with
her team, Longbrake has also made house calls and spent time on
the phone offering information.
"Education, education, education," is how she says the team address
those who decline the shot, are on the fence, or ask for more information.
"It's such a scary disease," says Longbrake, whose mother, Donna
Rae Peterson, died from COVID-19. "Our main goal is to protect everybody."
But even as she moves to get as many people vaccinated as possible,
the lingering doubts about potential long-term effects remain cause
for concern. Among the questions raised by tribal members: What's
it going to do a year down the road? Ten years down the road? Will
it cause infertility?
Kivalina, Alaska
In the small, traditional Iñupiat Eskimo village of Kivalina
on the northwest coast of Alaska, roughly 40 percent of the 400
residents have been diagnosed with COVID-19. Yet, with this startling
number, vaccination rates remain a challenge with only an estimated
21 percent of the people in the village having received shots.
Although Alaska was one of the first states to make the vaccine
available to the Indigenous population, the vaccine hesitancy reflects
a community reeling from the aftereffects of a troubled history
with the U.S. government and the inability to find places for COVID-19
positive cases to isolate outside their homes. Located on an eight-mile
barrier island, Kivalina still struggles with the increased risk
of widespread community transmission due to the village's remote
location.
Sitting just 80 miles above the Arctic Circle, vaccines are delivered
by plane as they become available.
Reba Adams, the assistant manager for a small grocery store called
Kivalina Native, contracted COVID-19 during a large village outbreak
that occurred in early January of 2021. This outbreak infected 44
people, roughly 10 percent of the entire village population. "I
wouldn't know exactly where or how I got it because I work in a
public place," says Adams. "My family who lives with us had it before
me."
Adams was ready to receive the vaccine, stating she only wants
to keep her kids and family safe. "I have motivation to get vaccinated
because of my job and family," she says.
Elders in this community distrusted the speed at which the COVID-19
vaccine was approved for distribution, recalling the well-documented
iodine experiment carried out by the U.S. Air Force in the 1950s.
As many as 120 peoplemost of whom were Alaska Nativeswere
fed radioactive iodine to determine the drugs' effect on their thyroid
glands. At the time, officials were acting on a belief that it might
provide answers as to how Alaska natives could survive arctic winters.
That history, coupled with today's quick vaccine response to the
pandemic, gave Enoch Adams, Jr., a reverend at the Kivalina Episcopal
Church, cause for concern. He and his family have opted not to receive
the vaccine yet.
"It takes years to develop a vaccine and this one was made in what,
six months? There's too much uncertainty."
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After a snow storm, Moses
Adams (13) jumps into a fresh pile of snow while his siblings
Reanna (10), Melanie (15) and mother Rojo watch.
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Enoch Adams Jr. of the
Kivalina Episcopal Church. Enoch has refused a Covid-19 vaccine
stating that the vaccine had been "rushed" and that
he and his family were going to wait for a one-shot vaccine
to be introduced. Since the Johnson & Johnson vaccine
has been introduced Enoch and his family have still refused
to the vaccine saying that "It seems all 3 vaccines have
the same characteristics as the flu vaccines available. The
side effects are too risky. We've taken some in the past,
but we ended up getting a really bad case of the flu from
the shots. So we don't take those either. My Mom did take
the flu vaccine once. She barely survived the side effects.
Never again".
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(Photograph by Brian Adams)
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A Bearing Air plane is unloaded after landing
with supplies in Kivalina, Alaska. Twice a day a plane from
the nearby transport hub of Kotzebue comes in Kivalina, bringing
supplies and travelers to and from the village. (Photograph
by Brian Adams)
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Lucy Adams in her home in Kivalina, Alaska.
Like many elders in the community and despite contracting
Covid-19 earlier in the year, Lucy has rejected the vaccine.
(Photograph by Brian Adams)
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The Covid testing sight at the airport in
Kotzebue, Alaska. Residence and visitors traveling to villages
in the region needed to provide a vaccine card, a negative
test and approval from the tribal office before entering the
village they were traveling to. (Photograph by Brian Adams)
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The "56 Store" as locals
call it, at night facing the Kivalina lagoon and the new road
built leading to a new school under construction eight miles
inland. Nina Swan, the owner of the store, said that her business
was not affected by COVID-19.
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A home facing the frozen
coastline of the Chukchi Sea. Kivalina is located 80 miles
above the Arctic Circle with a population of about 400. For
decades, the village has been battling coastal erosion due
to climate change and is expected to relocate in the coming
years.
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(Photograph by Brian Adams)
Northern Ute Reservation
At the Northern Ute Reservation, in Utah, home to
nearly 3,000 members of the Ute Tribe, the community united to protect
their elders. Vaccine efforts were boosted by social media posts,
family prayer, and traditional medicine, resulting in 95 percent
of elders obtaining shots.
"My main goal is to ease my people," says Henry Howell,
a Northern Ute Sundance Chief. Along with his wife, Dondie, he worked
nonstop gathering medicine and praying for their community while
also maintaining their regular full-time jobs. "Many of our elders
aged due to depression and fear. I visited and prayed with them
three times a week."
Howell said that the lockdown during the height of
the pandemic can be compared to the beginning of reservation times
when mandates and resolutions restricted traditional ceremonies.
Families were encouraged to hold ceremonies and prayers at home.
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Ramalda Mountainlion
poses with a stuffed big horn sheep in her home in Neola,
Utah on the Uintah & Ouray Indian Reservation.(photograph
by Russel Daniels)
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Robinette Tapoof-Valles
secures an eagle feather in her daughter, Kristen Tapoof-Kirk's
headband in Fort Duchesne, Utah. During the lockdown, both
mother and daughter had longed for traditional Ute ceremony
and dance, and to dress in their handmade regalia with other
tribal members. Strict tribal no-travel and curfew mandates
locked down the reservation and forced Ute communities to
cancel their annual powwow, Bear Dance, and Sundance.
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Three generations of
the Myore family pose for a group photo at the Northern Ute
Powwow Grounds in Fort Duchesne, Utah. The family members
include, from back row left to right, Kennaleigh Teague, Jaclyn
Teague, Abby Ignacio and Janik Murray. In the front row, left
to right, are Montaya Blackhair, Irene Myore holding infant
KleoSue Serawop in a traditional cradleboard, and Ruby Teague.
Irene Myore says COVID-19 reminded many Ute families about
their cultural priorities: family and community.
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(photograph by Russel Daniels)
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Erias Nez, 16, and Donovan
Loneman, 16, perform a Bear Dance step in Myton, Utah on the
Uintah & Ouray Indian Reservation. Nez and Loneman have
been Bear Dance partners since childhood. Ute families are
large and it can be complicated to figure out who is related
and how. The Bear Dance is a community dance that helps the
youth figure out who is and who isn't biological
family. It's a coming of age celebration. (photograph by Russel
Daniels)
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The Bear Dance is social
ceremony that is seen as medicine, strengthening the community.
Traditionaly Ute women ask the men to dance with them. Spring
to Fall the Bear Dance travels to several other sister Ute
communities in Utah and Colorado. Neola, Utah on the Uintah
& Ouray Indian Reservation. (photograph by Russel Daniels)
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(left to right) Markus
Navanick, Corey Navanick, and Samuel Navanick line dance with
Neesah Kanip, Spring Accawanna, and Estrella Nakai. Neola,
Utah on the Uintah & Ouray Indian Reservation. April 6,
2021. The Bear Dance is prehistoric mating dance and is one
of the oldest ceremonial dances in North America. The Bear
Dance honors the bear emerging from hibernation and celebrates
Spring. (photograph by Russel Daniels)
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On the Northern Ute reservation, Bear Dance gatherings
usually begin in May. This social ceremony honors the waking of
the bear, celebrates the coming-of-age for young people, and recharges
the communitywhile ushering in Spring.
This dance is medicine that Ute communities are eager
to celebrate. As tribal members received their vaccines, they began
to emerge from the mandated pandemic lockdown and fulfilled their
desire to adorn themselves in traditional regalia.
"We are a sharing tribe," says Felecia Pike-Cuch,
manager of the Ute Tribe Emergency Management team based at Fort
Duchesne, Utah, on the Northern Ute Reservation. "The EM team stepped
up to help assist and protect this tight-knit community; secured
early COVID tests; organized and delivered supplies; sanitized tribal
offices, homes, and schools; secured vaccines; and set up a public
vaccination clinic in conjunction with Indian Health Services."
Currently, vaccines are offered to anybody within
eastern Utah Tri-Counties.
Seneca Nation
In New York, the Seneca Nation of Indians is contending
with vaccine hesitation issues as the rollout slowly continues to
reach its saturation point.
Jade Maybee, who lives with her husband Brett and
their two sons, became a nurse more than three years ago at the
Olean General Hospital, and worked in the ward designated for treating
COVID-19 patients.
"We had a very high period of cases in December 2020
into January 2021, where we typically have our flu season," says
Jade Maybee. "And with COVID-19 there were a lot of people that
had died, and it was around that time they started to push out vaccines
to our community, starting with healthcare workers."
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JC and Nicole Seneca
are successful entrepreneurs at the Seneca Nation Cattaraugus
Territory. Through their JC Seneca Foundation, they have helped
support the community throughout the pandemic by funding vaccine
popups, food drives, activities for youth and financial support
for mothers and foster children.
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Tami Thompson administers
the vaccine to Firefighter Shawn John at the Cattaraugus Indian
Reservation Health Center, Seneca Nation Cattaraugus Territory.
The Seneca Nation Government had autonomy for who received
the vaccine, taking into consideration recommendations from
the CDC and Indian Health Services.
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This push in vaccines helped to reduce the number
of COVID-19 patients seen in her hospital, but Jade still worries
about the unpredictability of the virus and its potential to spread
if people don't get vaccinated. "As a nurse and a mother, and an
Indigenous woman in this society, it's become even more important
and more visualized in my mind how important it is to take care
of not only myself and my health, but the health of my family in
turn, which could affect the community around me."
Her husband Brett Maybee, who works as a media specialist
with the Seneca Nation's media and communications center, is tasked
with helping to break down the deep-rooted seeds of distrust that
still linger within Indigenous communities. Part of that effort
is to keep the community informed but also to acknowledge how easy
it could be to oversimplify and say that people are wrong to mistrust
the vaccine.
"There's just all of these things that were under
the surface for decades upon decades that we are now forced to confront,"
he says. "We know a lot of people have passed away and died because
of the COVID-19 virus and we haven't stopped thinking about it since
it started. But what we can do differently now to help ourselves
and our families survive
is get the vaccine."
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Lacrosse is a historically ceremonial game
in the Seneca Nation Allegany Territory. Hanging on a wall
are traditional wooden lacrosse sticks, which are still made
by craftspeople in the community. Indoor box lacrosse is a
major activity on Seneca territory, with leagues for all ages.
Many young athletes have attended college through lacrosse
scholarships and some have gone on to play professionally.
The Gasdo:wä' is a cultural and ceremonial headdress
for men.
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Whitney Nephew is a language learner who
has raised her 5-year-old daughter, Mira, as a first language
speaker, the first child with that skill in two generations
at the Seneca Nation Cattaraugus Territory. Nephew and her
husband Jordon Garrow support food sovereignty and the renewal
of traditions within the community.
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photograph by Tahila Mintz
As the Chief Operating Officer for the Seneca Nation
Health System, Shaela Maybee (no relation to Jade and Brett Maybee)
is responsible for being a liaison between the Seneca Nation tribal
leadership and the health system. "There was an anxious population
ready to get vaccinated," she says. "I think the hardest part at
the beginning was having such limited numbers, but it was really
nice to work with the Seneca Nation council and executives who had
that autonomy of sovereignty to decide who got vaccinated."
Prioritizing shots for those with comorbidities and
elders was key to the vaccine rollout process. So was tapping fluent
Native speakers to continue to provide answers to community members
who need to feel reassured and comfortable with getting the vaccine.
Shaela Maybee says the reward comes from seeing people actually
get the shot.
"Lives are getting saved," she says. "People are less
likely to have side effects, long-term, from COVID, and hopefully
will avoid getting COVID altogether with getting vaccinated."
Sheyahshe Littledave, an author and enrolled member
of the Eastern Band of Cherokee Indians, contributed to this story.
Sarah Stacke is a photographer and archive investigator
based in Brooklyn, New York.
Brian Adams is an editorial and commercial photographer
based in Anchorage, Alaska.
Russel Albert Daniels is a photographer based in Utah,
his work explores identity, sense of place, and history.
Tahila C. Mintz is a Yaqui photographer, film maker
and new media artist living in the Seneca and Cayuga Territories.
All are members of the 400 Year Project, a photography collective
looking at the evolution of Native American identity, rights,
and representation.
The National Geographic Society, committed to illuminating
and protecting the wonder of our world, funded the work of
Explorers Stacke, Adams, Daniels, and Mintz. Learn more about
the Society's support of Explorers working to inspire, educate,
and better understand human history and cultures.
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