Traditional Native American Indian leadership is an expression of the unity of Indian values. In Indian communities, spirituality and service to a community are the most basic qualities against which good leaders are judged. In traditional Indian culture, spirituality is a core element of leadership. Leaders are chosen for character, knowledge, experience and commitment to a community. Individuals do not seek leadership or exercise power by commanding authority over others. Leaders are chosen by consensus, based on the skills, knowledge, experience and commitment needed by a community at any given time. (American Indian Research and Policy Institute, 1999, pg. 35) In 1972, the term Native American was adopted when referring to American Indians or Indians because is would be a more inclusive term to include Eskimos and Aleut work.

Leaders historically have not been self-selected but carefully nurtured and nourished by the community. Who better knows their own needs and who from their own people could best serve their current and future needs than those elders and our ancestors. Potential leaders are taught that from early in their youth. A belief that the community had was that the selection process is an ongoing experience. Elders believed you are only selected after, observation, preparation, participation and finally validation. This is very compatible with those who enter the ministry either as clergy or as Commissioned Lay Pastors or, for that matter, in other disciplines, i.e. academic, medical or political.

The diversity within Native American communities located on and off reservations, recognized as Nations, Tribes or Bands, are unique societies with distinct values and cultures. Basic key principles to consider when developing partnerships for common goals is to remember:

• Respect is the beginning of value
• Build trust through action, not words only
• Engage in building relationship recognizing and respecting Indian styles of communication
• Assure participation which defines working >with= or working 'for'.

Another way of identifying and listing the American Indian Cultural Strengths is as follows:

Elders and Oral Tradition: Elders were the 'libraries' of Indian knowledge, history, and tradition. The traditional way of life was not explained, but lived and it included a way of looking at the world. In the traditional way younger folds did not question the elders and over time learned what they needed to know. This is difficult in contemporary times when youth is more highly valued.

Non-Interference: Communication styles are strongly influenced by this and silence is valued. Observation and non-competition interactions are the norm which leads to misunderstanding in instances where the dominate culture values direct aggressive leadership styles.

Family and Kinship: Traditionally these relationships of family, clans, tribes, and land base held the framework for one=s sense of self. Today we see remnants of the extended family system in various forms.

Leadership: Effective leadership in Indian communities takes into account that leadership is shared by many; is not sought by the individual, but by the community; not administered by command or authority, but by example and through consensus; and elders are leaders because of their wisdom and experience.

The Comprehensive Strategy for Ministries with Native Americans by the Special General Assembly Native American Task Force contains a brief history of the Presbyterian church=s historic relationship with Native American peoples, including more recent organizational changes in the Presbyterian church and the resultant impact on Native American ministries. The report given and received at the 212th General Assembly in the year of 2000 suggested from the findings several strategies and challenges to address the issues and concerns identified in Native American Ministry. The full report is available at www.pcusa.org. Native American.

There is a clear appreciation for who Native peoples are and how the church has related to them theologically and historically. The Native American peoples are the indigenous peoples of the land now known as the Americas. They know that they have always been an integral part of the world; they did not come from anywhere else. Much of what is known about Native peoples has come from distorted views presented by a history tempered with blind assumption, and is reflective of social bias, with reinforcement provided by romantic novels, New Age thinking and portrayals by modern media.

Over the years there has been a decline in the influence, strength and effectiveness of the Presbyterian church=s ministry with Native Americans. Part of this can be attributed to a history of paternalism that has belittled and thwarted the initiative of Native people, a people who are proud of their culture and traditions.

What caused severe problems in our communities and nations are the contradictions introduced by Western civilization, a professed belief in Christian teachings and yet actions that violated those beliefs. It is unfortunate and important to note that the conversion of Native peoples was to change a lifestyle, rather than provide affirmation for who they were as peoples, and an invitation to share the spiritual gifts they possessed.

There is great diversity in language, culture, geography, and history. There are commonalities among Native American churches in the PC(USA). These churches are located across the country, from Shinnecock Church on Long Island, New York, to Neah Bay, Washington and from Livingston, Texas, to Point Barow, Alaska. Most of these churches were established prior to 1900; thus most Native American Presbyterians are fourth and fifth generation Presbyterians in communities with long historic ties to the Presbyterian Church. With the exception of the Utkeagvik Presbyterian Church in Barrow, Alaska, most are small membership churches. The great majority of Native American churches do not have full-time clergy. Native American churches are located on reservations and trust lands. Only one Native American urban church is identified and is located in Phoenix, Arizona.

There is a crisis in the availability of ordained Native American clergy. While Christian education is important, there is a lack of trained leadership, resources and education materials sensitive and relevant to their church size, language, and culture. There is a need for renewed hope, new vision, new vitality, and new direction based both on a mutual acknowledge of past errors, reconciliation, and a common claim of hope for the future.

As a result, lay clergy are heavily relied upon in the churches throughout the country. A significant number of churches stated that they cannot afford a full-time pastor, and, if they can, they cannot afford to pay pension and benefits. Prior to the 1950's, most Native American pastors were appointed to the field and compensated under the Board of National Missions. When the shift was made from board to middle governing bodies, Native American churches were expected to initiate the process of calling and replacing pastors without adequate preparation and training.

Native American ministry, by and large, is one of isolation. Geographic distances and location make it difficult for churches to fully participate who are physically isolated and culturally isolating to non-Native people. Native American ministry is also full time ministry to a community regardless of church location and membership. Still current Native American ministers faithfully struggle to meet the leadership needs of Native American communities by serving multiple churches and families. A full time minister responds not only to spiritual needs of Native families, but also social needs and justice issues.

The community-centered identity for many Native people is the core of existence and the source of healing and nurture. A truly mutual relationship between the non-native churches and Native American communities requires one recognize and honor the styles of worship that are common to Native Americans, which can and do bring healing, renewal and reconciliation with God and each other.

All Native American Presbyterians are challenged to make a concerted effort to identify, recruit, and encourage gifted candidates to be called to church vocations. Middle governing bodies must support the community process and engage in a relationship that is authentic and proactive in developing a curriculum that includes the cultural context.

A Commissioned Lay Pastor training program should include the following:

1. Prepare ministry candidates to be culturally competent in their ministry, including anti-racism training, values in multi-cultural community, and equal employment practices. In cases where cultural and language differences exist, presbyteries are encouraged to provide an advisor to guide and assist Native American candidates through the process.
   
   
2. Every presbytery and synod has been asked to study and evaluate the potential for Native American ministry in their geographic area in consultation with the Native American congregations and with the Native American Consulting Committee (NACC) whenever possible. An intensive orientation for those called to serve NA congregations should become common practice, just as it has been the practice of the National Church to provide orientation to missionaries that serve foreign missions. Other elements that must be vested would be continuing education, vacations and sabbaticals, and career development. The Native American Consulting Committee (NACC) is the caucus for the Native American constituency within the Presbyterian Church (U.S.A.) There are eight synods (Alaska/Northwest, Lakes and Prairies, Northeast, Pacific, Rocky Mountain, Southern California and Hawaii, Southwest, and Sun. In most instances there is a Synod Native American Consulting Committee. The Office of Native American Congregational Enhancement, Racial Ethnic Ministries publishes an updated listing annually of these committees and churches serving the Native American community. A visit to the Native American Congregational Enhancement in the PC(USA) website will provide the information.
   
   
3. Must work through existing indigenous structure in the community/ congregation.
   
   
4. People resources from within the Native American community and outside would be considered.
   
   
5. There needs to be a set of affordable guidelines to help prepare a person to serve as a lay pastor; not a do it yourself kit but with supervision.
   
   
6. Should not take place only on one weekend but extend over a period of time with competent supervision being available in the time preparation leading to actual assessment.
   
   
7. Designate a Native American liaison, mentor or moderator to follow-up on how the continuing education is being used on a yearly base. This will not only improve the ministry but to expand the knowledge of our native CLPs who are faithful, committed and doing all they can to keep the ministry alive.
   
   
8. Build in a review every six months and include a Native American in the review team.
   
   
9. Assist local congregations in understanding and developing job descriptions, terms of call and compensation.
   
   
10. Remember the diversity of the Native American community, geographic location, tribal entity in the area or recognized Native American organization. Tribal Nations now have websites that offer helpful information.

The following list of resources will provide additional information related to Native Americans within the Presbyterian Church (U.S.A.).

1. American Indian Consulting Panel, United Presbyterian Church in the U.S.A., We May Be Brothers After All, May 1972
   
   
2. American Indian Research & Policy Institute, To Build a Bridge, An Introduction to working with American Indian Communities, 1999
   
   
3. Presbyterian Church (U.S.A.), Church and Society, Voices for a New Dawn, Native American Ministry, March/April, 2000
   
   
4. Presbyterian Church (U.S.A.) Comprehensive Strategy for Ministries with Native Americans, 2000, (Minutes, 2000, PCUSA) pp. 26, 206-227)
   
   
5. Native American Consulting Committee, United Presbyterian Church in the U.S.A., From Policy to Action: A Report of the Denver Consultation About Implementing the General Assembly Native American Policy Statement, March, 1980
   
   
6. Presbyterian Church (U.S.A.), Native American Ministry Churchwide Policy Statement, 1979, (Minutes, 1979, UPCUSA, Part I, pp.401-2)