New study shows voting for Native Americans harder than ever

OKLAHOMA CITY, Okla. (AP) — A new study has found that systemic barriers to voting on tribal lands contribute to substantial disparities in Native American turnout, particularly for presidential elections.

The study, released Tuesday by the Brennan Center for Justice, looked at 21 states with federally recognized tribal lands that have a population of at least 5,000 and where more than 20% of residents identify as American Indian or Alaska Native. Researchers found that between 2012 and 2022, voter participation in federal elections was 7 percentage points lower in midterms and 15 percentage points lower in presidential elections than among those living off tribal lands in the same states.

Earlier studies show voter turnout for communities of color is higher in areas where their ethnic group is the majority, but the latest research found that turnout was the lowest on tribal lands that have a high concentration of Native Americans, the Brennan Center said.

"There's something more intensely happening in Native American communities on tribal land," said Chelsea Jones, a researcher on the study.

Jones said the study suggests some barriers may be insurmountable in predominately Native communities due to a lack of adequate polling places or access to early and mail-in ballots. Many residents on tribal lands have nontraditional addresses, meaning they don't have street names or house numbers, making mail-in voting even more difficult. As a result, many Native American voters rely on P.O. boxes, but the study notes that several jurisdictions will not mail ballots to P.O. boxes.

Long distances to the polls that do exist on tribal lands and little to no public transportation creates additional hurdles for Native American voters. In far-flung Alaska Native villages, polling places sometimes simply don't open if there's no one available to run an election, and severe weather can make absentee voting unreliable, The Associated Press reported last month.

"When you think about people who live on tribal lands having to go 30, 60, 100 miles (up to 160 kilometers) to cast a ballot, that is an extremely limiting predicament to be in," Jones said. "These are really, truly severe barriers."

Additionally, Jones said they found Native American voters were denied the ability to vote using their tribal IDs in several places, including in states where that is legally allowed. All of these roadblocks to the ballot can create a sense of distrust in the system, which could contribute to lower turnout, Jones said.

The Brennan Center study also highlights on ongoing issue when it comes to understanding how or why Native Americans vote: a lack of good data.

"There are immense data inequities when it comes to studying Native American communities, especially as it pertains to politics," Jones said.

Native American communities are often overlooked when it comes to polling data and sometimes when they are included those studies do not reflect broader trends for Indigenous voters, said Stephanie Fryberg, the director of the Research for Indigenous Social Action & Equity Center, which studies systemic inequalities faced by Indigenous people.

"Generally speaking, polling is not well positioned to do a good job for Indian Country," said Fryberg, who is also a professor of psychology at Northwestern University. "There are ideas that are held up as the gold standard about how polling works that don't work for Indian Country because of where we live, because of how difficult it is to connect to people in our community."

Fryberg, a member of the Tulalip Tribe in Washington State, was one of several Indigenous researchers who denounced a recent exit poll conducted by Edison Research that found 65% of Native American voters who participated said they voted for Donald Trump. The poll only surveyed 229 self-identified Native Americans, a sample size that she said is too small for an accurate reading, and none of the jurisdictions in the poll were on tribal lands.

"Right there, you're already eliminating a powerful perspective," Fryberg said.

The Indigenous Journalists Association labelled that polling data as "highly misleading and irresponsible," saying it has led "to widespread misinformation."

In a statement to the Associated Press, Edison Research acknowledged that the polling size is small, but said the "goal of the survey is to represent the national electorate and to have enough data to also examine large demographic and geographic subgroups." The survey has a potential sampling margin of error of plus or minus 9%, according to the statement.

"Based on all of these factors, this data point from our survey should not be taken as a definitive word on the American Indian vote," the statement reads.

Native Americans are not just part of an ethnic group, they also have political identities that come with being citizens of sovereign nations. Fryberg said allowing those surveyed to self-identify as Native Americans, without follow-up questions about tribal membership and specific Indigenous populations, means that data cannot accurately capture voting trends for those communities.

Both Fryberg and Jones said that in order to create better data on and opportunities for Native Americans to vote, researchers and lawmakers would have to meet the specific needs of Indigenous communities. Jones said passage of the Native American Voting Rights Act, a bill that has stalled in Congress, would ensure equitable in-person voting options in every precinct on tribal lands.

"This is not an issue that we see across the country," Jones said. "It's very specific to tribal lands. So we need provisions that address that uniquely."

St. Louis was once known as Mound City for its many Native American mounds. Just one remains

ST. LOUIS (AP) — What is now St. Louis was once home to more than 100 mounds constructed by Native Americans — so many that St. Louis was once known as "Mound City." Settlers tore most of them down, and just one remains.

Now, that last remaining earthen structure, Sugarloaf Mound, is closer to being back in the hands of the Osage Nation.

The city of St. Louis, the Osage Nation and the nonprofit Counterpublic announced on Thursday that an 86-year-old woman who owns a home that sits atop Sugarloaf Mound has agreed to sell it and eventually transfer the property to the tribe.

Meanwhile, the St. Louis Board of Aldermen plans to pass a resolution in January recognizing the Osage Nation's sovereignty, Alderman Cara Spencer said. Eventually, the goal is to develop a cultural and interpretive center at the site that overlooks the Mississippi River a few miles south of downtown.

"One step for our tribal sovereignty is reclaiming the lands that we inhabited for hundreds of years," said Andrea Hunter, director of the Osage Nation Historic Preservation Office in Pawhuska, Oklahoma. "And to be able to at least salvage one mound in St. Louis, on the west side of the Mississippi River — it means a lot to us, to regain our heritage."

But a sticking point remains. A pharmaceutical fraternity owns the only other house on the mound, and it remains unclear if it is willing to give up the property.

Native Americans built thousands of mounds across the U.S. in the centuries prior to colonization. All were sacred ceremonial sites, but some also were used for housing or commerce. Many were burial sites. Tribal elites sometimes lived on them, Hunter said.

The mounds in the St. Louis area are believed to have been built from roughly 800 to 1450. Even today, many mounds remain in nearby Cahokia, Illinois. Experts believe that at one time centuries ago, Cahokia was home to up to 20,000 people.

Sugarloaf Mound and Big Mound were among the most prominent of the human-made structures in what is now St. Louis, said James McAnally, executive director of Counterpublic, a St. Louis nonprofit that works to affect change through art-based projects and helped facilitate the new land acquisition.

"They were built on the river specifically to be signal mounds," McAnally said. Native Americans on the western side of the Mississippi could send smoke signals visible to those in Cahokia to let them know if people were seen coming down the waterway, Hunter said.

Mounds still stood prominently in St. Louis at its founding in 1764. Visitors — even members of European royalty — made the trip to the fledgling city just to see them, said Patricia Cleary, a U.S. history professor at California State University, Long Beach, and author of the book "Mound City: The Place of the Indigenous Past and Present in St. Louis."

Eventually, removal treaties forced Native Americans away from St. Louis. Settlers had little use for the mounds.

"They used them to build up the bank of the Mississippi River and used them as fill for roads and railroads with total disregard for our ancestors' graves that were in many of those," Hunter said. "There are even accounts that as they were taking Big Mound down, they were simply throwing the bones into the Mississippi River."

Today, St. Louis landmarks dot locations where mounds once stood, including several places in Forest Park, where mounds were demolished to make way for the World's Fair in 1904. By the early 20th century, only Sugarloaf Mound remained.

In 2009, the Osage Nation purchased the first section of the mound, dismantled a home and began work to stabilize it. But two homes remained in private hands.

One of those homeowners, 86-year-old Joan Heckenberg, has agreed to transfer ownership to the Osage Nation once she either moves or dies.

Heckenberg has lived in the house 81 years, since her grandfather bought it and convinced his skeptical wife to move the family there.

"But they fell in love with it," Heckenberg said of her grandparents.

The agreement with Heckenberg leaves just one other private house on the mound, a building owned by Kappa Psi, a national pharmaceutical fraternity. Heckenberg said students haven't lived there for years, and homeless people sometimes stay there.

A spokeswoman for the fraternity said a limited liability company manages the house and that selling it would be up to the LLC. She didn't have the name or contact information for the LLC. McAnally said the fraternity has been approached about selling the home, but "so far they haven't taken any action."

Spencer said the mounds are an important and overlooked part of St. Louis, and preserving Sugarloaf is vital.

"This is a really special place to the Osage history and to our Native American heritage in this country, which has largely been erased," Spencer said.