As a member of the Jamestown S’Klallam Tribe, my unique circumstance puts me at the potential end of my family line within the tribe. According to tribal regulations, individuals must have at least one-eighth Jamestown S’Klallam blood to be considered a tribe member. Because I am exactly one-eighth, my future children will be ineligible for membership unless they have children with another tribal citizen. These blood-quantum laws, used by numerous tribal nations to determine citizenship, aim to preserve the culture by preventing dilution of the bloodline. However, by enforcing these laws, tribes not only exclude active community members but also risk a decline in eligible citizens for future generations. This realization prompts me to consider alternative perspectives on community preservation.
The concept of blood-quantum laws originated with white settlers in the 18th century as a means to prohibit interracial marriages and restrict Native Americans from public offices and reservations. By 1934, tribal governments themselves began implementing these laws when the Indian Reorganization Act was passed to preserve Native American identity. The act provided funds and land to those willing to move to reservations, solidifying the importance of blood-quantum laws for determining settlement eligibility among tribes previously reliant on kinship and relationships.
This legislation further fragmented my own tribe, the S’Klallam, into three separate entities. The federal government incentivized tribal members to establish two new tribes by providing land and financial support. Consequently, those who remained on their ancestral land in the Strait de Juan de Fuca region had to collectively purchase it, resulting in the creation of the Jamestown S’Klallam Tribe. Although our ancestors are the same, legally we are now regarded as distinct tribes due to the conditions imposed by the government. Individuals can only be enrolled in one of the three tribes, forcing individuals with mixed ancestry to choose one lineage and relinquish part of their heritage. Despite being one-quarter S’Klallam, they become only one-eighth Jamestown S’Klallam. Unless they have children with another tribal citizen, their descendants will also be ineligible for citizenship, mirroring my own predicament.
Despite the existence of these laws, the three tribes still engage in communal activities such as drumming, singing, and potlatches. However, a sense of division lingers. When introducing ourselves, family names, tribal affiliations, and often citizenship status are mentioned, emphasizing the splintered nature of our community. Tribal citizenship holds significance beyond symbolism, as it determines access to educational assistance, medical care, social benefits, and participation in citizen meetings and elections. If future generations fail to meet blood requirements, they may partake in cultural events and activities but will be classified as “descendants” rather than full-fledged citizens.
Observing others in similar situations, I’ve come to understand that a community that neglects certain members risks disintegration. Individuals deemed ineligible for citizenship may feel undervalued, leading to diminished passion and withdrawal from community involvement. By prioritizing blood purity, tribes sacrifice an alternative form of preservation that stems from active engagement and knowledge of their culture. They miss out on opportunities for descendants to establish new memories, which could be passed down through generations as powerful testimonies of heritage.
The preservation of our tribe faces the imminent threat of cultural extinction unless blood-quantum laws are reevaluated. With fewer than 600 members, the Jamestown S’Klallam Tribe is on the brink of a future where no one possesses enough Native blood to qualify for citizenship. Although future generations may uphold the memories and teachings of their ancestors, they will be denied the hunting and fishing rights fought for by previous generations. Without active members, tribes may even risk losing ownership of their land. Community transcends the limitations of laws, but without official recognition, our foundation stands at risk of crumbling. A community cannot remain intact when individuals are legally excluded from it. While cultural practices and memories can keep heritage alive, only a revision of citizenship laws can ensure the flame continues to burn for generations to come. Otherwise, all that will remain is smoke.
To allow our culture to flourish, tribal communities need to unite instead of emphasizing separation. This may involve discarding outdated heritage regulations in favor of sustaining our identity and supporting one another amidst societal changes. A potential solution would involve relinquishing blood-quantum requirements and granting citizenship to individuals tracing their lineage back to a full-blooded member. This alternative policy would preserve the thread of familial connections within enrollment guidelines while including the children of current tribal citizens. Expanding benefits to more members may pose financial challenges, but the longevity gained would outweigh the costs. Ensuring the continued existence of our tribe allows for active participation rather than mere historical observation. Future generations could engage as equals, with the freedom to determine their level of involvement.
In the meantime, I am committed to preserving the memories and current experiences of our community. I diligently collect photographs, researching and annotating the names of individuals portrayed whenever possible. I share our stories with anyone willing to listen, creating a written record for the future. If I have children, I will impart all my knowledge of our culture to ensure the memory endures. Even if no one remains eligible for citizenship, I strive for a way to honor and remember the Jamestown S’Klallam Tribe.
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