about the rest of the world moving in on us and sort of develop at our own pace. Of course, that was not to be. I've always thought we did the best we could under the circumstances because we were concerned that if we did not get a settlement that at some point in time we might lose every leverage that we had. If, for instance, President Nixon was able to establish the right-of-way to the pipeline, then we would not have had any leverage at all. On top of that, the political circumstances were that there were a couple of committee chairmen who were convinced that there was no way in the world that they were going to reconstruct the tribal system of the past. There was just no way we were going to run over them, so we worked with the political circumstances that existed. In addition to that, of course, we didn't have any money to stay in court if we wanted to try to ball up the system for one-half century. We could not foresee the future. Most of us didn't have any experience with tribal governments. Our fathers and mothers may have had but we were too young. We were off in school somewhere. Consequently, there was nowhere during that period of time at which we were pushing for the settlement where the idea of reconstructing the reservation system or even the tribal government system arose. Among all of the advocates, I can't remember one who advocated reconstruction of that system until after the Act was passed.

For our purposes we know that the system is totally inadequate insofar as being able to meld within the structures of the Inupiat world. But one idea we tried, for instance, was a merger with our villages. We knew that the system was going to fail for our villages just because of the way it came out-so we had a merger of 10 villages and we tried to create, in effect, a tribal entity within the corporate system. We have a directorship of 23 people where the villages are in total control. We only have one person representing Kotzebue, even though out of a membership of about 5,000 Kotzebue has about half the shareholders. We weighted the Board of Directors in favor of village control and it has been that way even when we were non-profit back in the 1960's. We recognized that we had to make it work and we've tried not to have the corporation function in an alien fashion even though the rules are not exactly traditional. We have accepted the responsibility of trying to make it work. We did give our IRA councils in the villages the veto power over development on any lands which the Village Corporation had such veto power as a result of the Settlement Act.

We work very closely, even though there is a confusion of entities, we try to work very closely between Maniilag, NANA, our borough, and with our village entities. It would be simple if we had an entity that would handle all these troubles. The problems wouldn't go away, they'd still be there, but it would be a lot less confusing. I can't tell you at this moment what kind of an outline of a recommendation I would make for simplifying it. But there's no question that the traditional councils or the tribal council, whatever you want to call them, which had real authority and power to regulate life in the villages in the old days, nowadays we don't have that kind of authority except in some instances where people still respect the authority of the council. But there has been such a profusion of entities that people don't know whom to respect.

ment to introduce you so there wouldn't be such a cultural shock. Those are the types of things that I would encourage you to support. We have plans for 15 students in the 3 years from the high schools of Alaska to promote access as physicians assistants, as ancillary care providers such as lab technicians and x-ray technicians. We need those types of people. There are other aspects of the health care system we need but in order to improve it we have to have our own people. We have too many turn overs from transplanted people who come to Alaska. They are not culturally sensitive, they don't like the environment, they are miserable people, and miserable people are not happy and they start to resent the situation. We don't need that. I really think that most of them tend to be that way-they come and they go. We have this health care system that just suffers. It is not adequate. It could be a good health care system if we had our own people determine and practice and provide the care that is needed.

As for health, my son, John, had a good beginning because of my background as a health care provider. I value good prenatal care. Through the prenatal care, I had to have specialized care, obstetrical care that wasn't available in my community, but I felt it so important to have a healthy outcome that I take my time, my family sacrificed time and effort and money to buy an expensive ticket from Barrow to Fairbanks-$500 round trip-and I did that three times throughout my pregnancy just to monitor and make sure I will have a good outcome because prenatal care is so important. These specialized services are not available in Barrow. We have many general practice physicians that deliver babies and over 100 babies are delivered each year, but I have had difficulty with my other pregnancies so I couldn't deliver there, it was too risky.

In my efforts to be a role model, how can I possible reach beyond acute care services to model a preventive health care, to use the knowledge I gained while earning my education as a physicians assistant. This continued dependency on a hospital based service encourages a belief of sickness rather than wellness. The current status continues as a daily crisis management. There isn't proper health planning with short or long-term goals that have been developed with participation of the indigenous people who would like to be involved. They would very much like to be involved but are kept out by paternalistic structure, because most of our administrators are not Native, they are from Tennessee, they are from Colorado, and they don't understand where we're coming from or what we're trying to convey to them.

So what are the future expectations for John and the other indigenous children? What assurance is there that Indian health service eligibility criteria will be maintained for John and the other children? Will they have access to care? John was born after ANSCA and although I have enrolled my other children in the Native village of Barrow, I don't have that assurance. I would like some answers, some assurance. What assurance can you give me?

Economics is an integral part that leads to development of a productive and an independent person. What is John's economic future? Presently there aren't enough jobs now for people who are unskilled and are uneducated. No education or jobs means Medicaid dependent or welfare dependent, which is no answer to becom

ing a self-sufficient individual. If there aren't enough jobs now and the peoples' self-worth decreases, domestic violence, alcohol and drug abuse, and suicide occurs. What economic opportunity will John have in 18 years from now? These are concerns that I have. Consider the environmental concerns for my son and the other children. Currently an indigenous man is serving a jail sentence imposed upon him for exercising his aboriginal rights in trying to provide sustenance for his family according to the values of our Inupiat culture. These recognized values are respect for nature, domestic skills, sharing and cooperation, hard work, family roles, and responsibility to the tribe and respect for the elderly. How can these values be wrong? They are in essence our spiritual survival and our well-being in a harmonious environment. When this harmony is disrupted by paternalistic outside forces, this threatens to destroy the very heart of our existence. How can my son, John, grow up to be a successful hunter and a provider so that his life expresses the values of his culture?

In closing, trying to find right words to express our concerns without appearing racial, biased, malicious, or jealous is very frustrating. This is my life as an Inupiat-responsible to all other Inupiat for the survival of our culture spirit, our values, and our traditions. I retain and teach and live the Inupiat way. What can I as an individual do to make these things better? Is it necessary that the Inupiat values be less than the western values?

Like I said before, the landmark years ago was to become 5 years old. Now, it is the landmark to survive through adolescence. The time of suicide, alcohol, and drug abuse is rampant. We seem to be overwhelmed. The answers lie within us as parents and members of our community. When young people have needs that reach beyond the family unit, what do we as a community have to offer? What is the responsibility of the community to the youth? How do you as a person contribute to your community?

This presentation is not statistically focused. We know all too well that statistics are numbers with tears removed. But for those of us who experience the lifestyle as it is today, statistics represent tears spent because of the numbers of people we know who have suffered. What are my expectations? What direction will the future take?

It is my intention with this time spent with the Members of the Senate Select Committee on Indian Affairs to convey the frustrations and fears felt on the personal level so that there is an understanding of how it is with us. It is an effort to convey these things because it means I take the risk for revealing myself and my feelings to you from a personal and professional perspective. Wording has been thoughtfully selected to avoid the appearance of racial biases and prejudice. It is not my intent to harm others because I know too well how it feels to try to work and live in such an atmosphere. I've accepted the personal and professional risks of making myself vulnerable and open to you today so you may realize how many years it has taken me to be able to face you today and let these things be heard. Along with the risks, I openly accept a responsibility to communicate with others who are actively involved in decision-making affecting the self-determination of each of us. To those who remain passive and have not come to the point of ver

balizing the concerns I have just expressed, let us remember them, too, as we work to develop leadership. There is a difference between arriving to the point of expressing concerns in ways which others understand, yet mistakenly have assumed no one cares about them because it is not culturally expressed in the same way. How can anyone be so far gone to not care about themselves or others when a harmonious environment has been vital for centuries in our very existence?

We have proved this structure to be effective. When we are confronted by outside people who do not share our value system, we are thrown into conflict not only with the other entity but also with one another and within ourselves because that's one of the cultural values in our Inupiat heritage-avoiding conflict. We are a strong, caring people. We do survive but it is taking its toll. So, where are the answers to how to make things better for John and the other children who can no longer continue? We are losing our young people and the children are the future. We have always accepted our responsibility for ourselves and others. We have survived for thousands of years and intend to continue to do so. Why should we relinquish our control of our destiny to others?

Thank you.

[Prepared statement of Mrs. Hugo appears in the appendix.]

The CHAIRMAN. For the committee I thank you, Mrs. Hugo. You have been a most articulate, eloquent, and powerful voice for the thousands of Native Alaskan mothers who are not here with us this day. We do not have all the answers. If we did, we would not be here. We come here to seek these answers. We have no way of guaranteeing whether John's life will be a better one than the ones today, but we will do our best to assist all of you in providing that better life for John and the other children.

Mrs. Hugo, I believe you were with us nine months ago. At that time, you testified in behalf of the Community Health Aide Program. I am glad that John is with you. I believe John was with us at that time also.

The record will show that you are accompanied this day by John Hugo when you gave your testimony.

We can give you one promise: We will do our best. We know that the answers are here and in the villages. We seek them out.

Senator Murkowski.

Senator MURKOWSKI. Thank you, Mr. Chairman. I think you certainly covered very eloquently the testimony given by Mrs. Hugo. It reminds us of the responsibility we have to be sensitive to the world that John will be growing up in. I would like to indicate the uniqueness of the world that is rapidly evolving, whether it be the cares of the nuclear holocaust or war, or be it chemical or biological, or be it drugs or alcohol are risks that all people must share and all people must work to overcome.

I think the testimony we've heard was most relative to our collective responsibility to those to whom we leave this world. I commend the witness.

Thank you, Mr. Chairman.

The CHAIRMAN. Thank you.

Our next witness is Mr. Barry Gold of the Northern Lights Recovery Center of Nome.

STATEMENT OF BARRY GOLD, NORTHERN LIGHTS RECOVERY CENTER, NOME, AK

Mr. GOLD. Mr. Chairman, Senator Murkowski, my name is Barry Gold. I am the clinical director of Northern Lights Recovery Center.

I am here today to address the area of substance abuse and how we perceive the problem out in our area. I am also here representing Norton Sound Health Corporation, which administers our program.

Our philosophy of treatment encompasses a 12-step oriented Hazelton therapeutic modality as well as incorporating culturally traditional methods of healing and growth.

Alcohol and other drug abuse is the number one health problem in Alaska. Accidents are the number one cause of Native mortality-three times the National average. A significant portion of Native accidental deaths result from alcohol-related violence, as reported in the AFN report to the Legislature. Yet, for the past several years there has been a continuous and significant decline in State funding for alcohol and drug abuse programs.

Staff positions have been cut as a result of the decline in State funding. This creates a situation where the remaining staff are continuously trying to provide the previous levels of service, which, in turn, leads to a high rate of staff burn-out and staff turn-over. Northern Lights intermediate component is operating under approximately 80 to 90 percent capacity at the present time. At present funding levels, this only allows us one counsellor for a 12bed facility. This means the out-patient and our after care counsellors have to pick up some of the intermediate clients in addition to their own full caseloads. If money in fiscal year 1990 are not restored to pre-1986 levels, this program will have no other option other than to cut services.

The administration of the program is similarly affected in trying to maintain services with steadily declining budgets and overworked staff. As a result, there has been an extremely high administrative turnover which profoundly impacts the program. The continuity of the program is always in a state of flux. With many combined years of providing substance abuse services in rural Alaska, the staff and the administration of Northern Lights Recovery Center is in agreement that in addition to the standard 12-step and Hazelton treatment approaches, there is a need to provide culturally specific methods of breaking the cycle of alcoholism and drug abuse in Alaska. Of those utilizing the services of our Recovery Center, 97 percent are Native. We are seeing a younger population every year with a steady increase of poly drug abusers. Typically, a young Native male or female that is diagnosed as suffering from middle to late states of alcoholism also has a history of marijuana, cocaine use and/or abuse.

The program actively seeks participation and discussion from elders and other Native community members. With their input and direction, the program is now involved in a community effort to establish a spirit camp in the Bering Straits region. A Native corporation has donated a parcel of land for that use. There is a ground