NATIONAL WOMEN’S HISTORY MONTH

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

March 5, 2022

The third month of the Gregorian year, March, welcomes the Spring Equinox on Sunday, the 20^th. Equinox comes from Latin words aequus meaning “equal” or “even” and nox, meaning “night.” On this day, the sun passes over the equator making day and night an approximate equal length of time.

In the Northern Hemisphere, spring arrives and with it longer daylight hours and warmer temperatures. Cultures celebrate the Spring Equinox as a rebirth for vegetation begins to grow and animals come out of hibernation giving the Earth a sense of renewal. Given that Earth is called Mother―because she nurtures and cares for us, which we should do in return―it is appropriate, then, in the month of March, to celebrate the accomplishments of women to history and for the nurturing and caring they do for their communities.

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NATIONAL WOMEN’S HISTORY MONTH

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2022 Theme:

#WHM22        #WomensHistoryMonth

To address the lack of women’s history in K-12 curriculum, the Education Task Force of the Sonoma County (California) Commission on the Status of Women started a “Women’s History Week” in 1978. The week of March 8 (International Women’s Day) was chosen for the observance.

In 1980, President Carter issued the first Presidential Proclamation declaring the week of March 8^th as National Women’s History Week. By 1986, 14 states had declared March as Women’s History Month. The next year, Congress was lobbied to declare the entire month of March as Women’s History Month and it did, in perpetuity. Here is President Biden’s Proclamation.

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PUEBLO WOMEN

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Often overlooked in the American narrative, thousands of American Indian and Alaska Native women have contributed to history―and continue to do so daily―at the national, city, local, and community level. For some, it is based on the collective and Indigenous ancestral knowledge they hold in their community. For others, their work is an extension of their obligation as caretaker.

In honor of National Women’s History Month, the ICC library blog highlights the work of several Pueblo women interviewed as part of the “Journeys & Pathways: Contemporary Pueblo Women in Leadership, Service, and the Arts” Oral History Project. Each of these women work for the betterment of their Pueblo communities and Indigenous people as a whole. Mentorship is one theme and encourage others to reach their potential.

Tara Gatewood (Isleta Pueblo/Diné), former host of Native America Calling, is now the Program Director at the International Women’s Media Foundation and heading up an initiative to bring attention to violence against Indigenous women across the U.S. and to the issue of Missing and Murdered Indigenous Women and Girls (MMIWG).

Jenni Monet (Laguna Pueblo), award-winning investigative journalist on Indigenous Affairs and Indigenous rights and injustice in the U.S. and around the world. Read her articles here. Sign up for her newsletter, Indigenously: Decolonizing Your Newsfeed.

Representation matters. Founded in May 2006 by Dr. Debbie Reese (Nambé Owingeh), the American Indians in Children’s Literature (AICL) blog educates readers about Native peoples and provides critical analysis of children’s books, lesson plans, films, and topics related to American Indians and/or how lessons about Native people are taught in school. On YouTube: Native Voices in Children’s Literature (Sept 2021).

Phoebe Suina (Cochiti and San Felipe Pueblos), founder and owner of High Water Mark (HWM), LLC, a 100% Native American, woman owned environmental consulting company. Utilizing a consensus-based approach, she works to address infrastructure projects and initiatives that incorporates traditional and local knowledge with science-based planning, engineering, and project management solutions. Combining tradition with since, she has successfully managed multi-million-dollar infrastructure projects and initiatives for Los Alamos National Laboratory, Pueblo communities, and New Mexico cities and towns.

See the March 2020 blog which highlights several Indigenous women: Deb Haaland (Laguna Pueblo–U.S. Secretary of the Interior), Merata Mita (Māori: Ngāti Pikiao/Ngāi Te Rangi–New Zealand teacher, film director and producer, and activist), and Buffy Sainte-Marie (Cree singer-songwriter, guitarist, educator, artist, and advocate).

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INDIGENOUS WISDOM CURRICULUM

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Drawn on six Pueblo core values―Love, Respect, Compassion, Faith, Balance, and Service―lessons in the Indigenous Wisdom Curriculum were created by various Pueblo women and men educators including: Azella Humetewa (Kewa/Acoma Pueblo), Dr. Glenabah Martinez (Taos/Diné), Dr. Natalie Martinez (Laguna Pueblo), and Dr. Christine Sims (Acoma Pueblo).

The Indigenous Wisdom Curriculum provides a counternarrative―a Pueblo perspective with Pueblo-centered cultural knowledge―of the complex political, social, cultural, and economic history. The goal of the curriculum is for Indigenous students and their teachers to become intellectually aware of the critical roles Pueblo people have exercised when faced with the challenges of federal and state policies.

“The effect of a counter-narrative is to empower and give agency to those communities. By choosing their own words and telling their own stories, members of marginalized communities provide alternative points of view, helping to create complex narratives truly presenting their realities.” ~ Raúl Alberto Mora

Push Back! Why Counter Narratives are Critical in Challenging Times

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WEBINARS

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WOMEN’S History Month

2022 Virtual events and Roundtable Discussions

March 2 – Women of the 117^th Congress: Diverse Voices

March 3 – Women’s Directors Roundtable at the 2022 Mother Tongue Film Festival

March 8 – Female Genius: Eliza Harriot and George Washington at the Dawn of the Constitution

March 11, 16 and 21 – Her Story: How Women and Girls Transformed the World!

March 30 – Justice Ruth Bader Ginsburg “Great Americans” Medal Posthumous Presentation

The National Museum of the American Indian offers a range of resources about and from Native American Women and Native Knowledge 360° Recorded Webinars including sessions from the Teacher Workshop Series – Indigenous Women: Artists and Activists.

References

National Women’s History Alliance. (n.d.). Why March is National Women’s History Month. https://nationalwomenshistoryalliance.org/womens-history-month/womens-history-month-history/

Mora, R. M. (2014) Counter-Narrative. Center for Intercultural Design: Key Concepts in Intercultural Dialogue, No. 36. https://centerforinterculturaldialogue.org/2014/10/13/key-concept-36-counter-narrative-by-raul-a-mora/

*The term Indigenous is used broadly to include those labeled Native American, American Indian, Alaska Native, Hawaiian, First Nations, Aboriginal, and others such as the Sami (Finland) and Ainu (Japan). Native American and American Indian are used interchangeably in this blog.

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About the Author

Jonna C. Paden, Librarian and Archivist, is a tribally enrolled member of Acoma Pueblo. As part of the Circle of Learning cohort, she holds a Masters in Library and Information Science from San José State University where she focused on the career pathway of Archives and Records Management. She is also the archivist for the New Mexico Library Association (NMLA) and current Chair (2020-2022) for the New Mexico Library Association (NMLA) Native American Libraries – Special Interest Group (NALSIG).

The Sámi

This blog aspires to connect readers to Indigenous* resources, information, and fun stuff at the Indian Pueblo Cultural Center (IPCC) and online. Each month, new content will be shared on various themes.

February 4, 2022

February 6^th is Sámi National Day. Lihkku beivviin! Lahkoe biejjine! Vuorbbe biejvijn! Happy birthday!

Sámi National Day is celebrated in memory of the first Sámi national meeting that took place in Trondheim on February 6, 1917, the first gathering of Sámi from across Sápmi – traditional Sámi territory – to collaborate on common issues across imposed national borders. Sámi National Day was adopted at the 1992 Sámi conference and was celebrated for the first time the following year.

VIDEO: Sámi Álbmotbeaivi – Samenes National Day 2021 with English subtitles

• Discussion of the cardigan, which identifies where you are from and respect of its cultural meaning.
• Introduction to the ládjogahpir, or hornlue, a traditional Sámi woman’s hat.
• Conversation with brothers, Halvard and Hogne Rundberg, from the band Violet Road with a performance of the song, “A New Day Begins.”
• Conversation with Aili Keskitalo (Sámi – President of Sámi Parliament) and Rune Fjellheim (Sámi – Sámi Parliamentary Director), including the Alta River protest against construction of a hydroelectric power plant that planned to flood the village of Masi (Norway).
• Conversation with Agnete Saba (Sámi) singer and songwriter.
• Sami People’s Song performed by Agnete Saba and Halvard Rundberg.

Sunday, February 6^th, the 2022 Sámi Álbmotbeaivi will post.

The Sámi

The Sámi Parliament Act (1992) states that a Sámi is someone who considers themselves Sámi and that the Sámi language must be or have been the language in your home, your parent’s, or grandparent’s home. Also, if your parent is included on the electoral register. Before the Sámi Parliament Act, only those who had reindeer and did reindeer herding were considered Sámi, which excluded large numbers of people. (Samer) Language is now the primary identifier.

There are nine living languages, which are divided into two groups based on geographic, historic and linguistic relatedness. Eastern Sámi includes Inari, Kildin, Skolt, and Ter. Western Sámi is Lule, North, Pite, and South. Northern Sámi is the most dominant with about 25,000 speakers. The Sea Sámi are thought to have had an independent language. Over the centuries, the Sea Sámi adopted other dialects. Only a few living elders that can speak Sea Sámi. Akkala Sámi was spoken in Russia, but perished with the last speaker in 2003.

There is no official census of Sámi people. The estimated number is between 50,000 and 100,000. The Sámi homelands, Sápmi, stretch across Norway, Sweden, Finland, and northwestern Russia. A large part of northwestern Sweden is the traditional territory of the Sámi. Reindeer herders, small farmers, hunters, fishermen, and gatherers traditionally use these lands.

The Sámi are represented by three Sámi parliaments – one in Norway, Sweden, and Finland. In Russia, they are organized into Non-Government Organizations (NGO). In 2000, the three Sámi parliaments established a council of representatives, the Sámi Parliamentary Council.

Clothing

Traditional dress is called gákti (Northern Sámi). Gákti identifies which Sápmi area a person is from. The cut of clothing differs between men and women. Women’s gákti are longer, as is gákti from the southern Sápmi area. Some gákti indicate one’s age and status – married or single.

Clothes and shoes were made from reindeer and other furred animals, and included the use of skin and tendons. Broadcloth and wool were bought from tradesmen. Today, silk, velvet, and synthetic fabrics have been added. Traditional accessories include belts, shoes, shoelaces, storm collars, jewelry, gloves, trousers, and caps, and for women, shawls.

Risku is a brooch typically worn on special occasions. In a traditional Sámi wedding, a bride might wear several. Risku are often passed down in the family or given as christening or confirmation gifts.

The current circular design of risku evolved from oval brooches crafted from reindeer horn, which was often carved with symbols that represented the sun. Though unknown when silver was first traded for reindeer meat and hides, it became a symbol of prosperity and a form of currency.

Dressing with Purpose – Belonging and Resistance in Scandinavia at the Museum of International Folk Art in Santa Fe features three dress traditions: Swedish folkdrākt, Norwegian bunad, and Sámi gákti. In this exhibition, visitors are introduced to individuals who adapt and revitalize dress traditions to articulate who they are, proclaim personal values and group allegiances, strive for sartorial excellence, reflect critically on the past, and ultimately, reshape the societies they live in.

Joik

Joik (Norwegian) is a traditional Sámi musical expression. In joik, melodies and rhythm are identity markers and comprised of layers of meaning. Words, gestures, and facial expression can accompany a joik and is more than a representation about someone, an animal, or nature. The joik is (an expression of) that (feeling of) person, animal, or place. After death, to joik someone (in remembrance) is to have them close by. Ancestor joiks are remembered for generations.

As part of Sámi life, joiks are company when alone or when reindeer herding. Joiks are given to people as gifts. Joiks depict characteristics and great deeds, to give another self-confidence, or for courtship. A person may have several different joiks. For example, one given to a child (dovdna) can adapt to fit the child when they are older.

Joiks are a way of passing on knowledge and stories. During Christianization, from the 1700s onward, joiks were banned. In recent years, it has experienced revitalization and blending with instruments and new genres like pop, electronica, or metal.

Duodje – Sámi Craftsmanship

Duodje (Lule Sámi), duodji (Northern Sámi), Duöjjie (Ume Sámi), and Vätnoe (Southern Sámi)

Duodje, loosely, is the handicraft of the Sámi. A part of cultural traditions and knowledge, duodje is entwined with identity, cultural preservation, and with survival. Duddjon, the crafting process of the hands, provided utilitarian items made from materials created from natural resources. Regional connections can be seen in decorations, patterns, and material choices. Contact with other peoples has left their mark within duodje.

Over time, like many other Indigenous cultural craftsmanship, these materials have developed into collectable arts. Each crafted piece is infused with cultural heritage, from creation to materials and design.

Paulat woolen shoelaces

Jaw bag made of leather, Fur, reindeer bone, and wool thread.

Komsio cradle – wood, reindeer-skin, and cotton frabric.

On September 9, 2021, the Sámi community and the Sámi Museum Siida in Inari – the center of the Sámi – celebrated the homecoming of 2,200 Sámi cultural heritage items repatriated from the Finnish National Museum. The items were collected from 1830 to 1998. The exhibit, Mäccmõš, maccâm, máhccan – The Homecoming, highlights 140 archived materials, photos, and work by contemporary Sámi artists. Intermixed with the heritage items are contemporary items from Sámi crafters and artists. The exhibit text includes three Sámi languages spoken in Finland and stories by the Sámi. Sámi materials – photographs and yoiks – add to the story.

Reindeer

Traditional reindeer herding has been practiced since the 17^th century. It was not a profession, but a way of life. Reindeer were used for clothing, food, trade (as a form of money), and labor. Time is measured by the passing of the seasons. Each season is subject to the reindeer and the climate. The lavvu, a portable home, is moved and set up migration trails. (Sanna) The continuation of herding is essential to the survival of Sámi identity.

In Norway, colonization from the south pushed Sámi north until could not move any further. Farmers settled on Sápmi land, which disturbed pasture areas and migration routes, leading to fewer reindeer grazing areas. Because land ownership was foreign to the Sámi, they did not have land rights, whereas the Norwegian farmers did. (Sanna)

Mining and industry have also greatly impacted reindeer herding. Human settlement, inroads and railroad cut through migration paths and grazing areas; reindeer are in danger of being struck by trains NS cars. The construction of the Alta dam at the Kautokeino River has also impacted reindeer herders. 

Government involvement has also affected herding lifeways. The government offered incentives to decrease the number of older reindeer herders and limited the number of new herders. The governor offered subsides for herding and cash reward for slaughter, which shifted the economics of reindeer. Herding shifted from subsistence to a market economy.

Traditionally, the Sámi used every part of the reindeer – skin, organs, meat, milk, and blood. Government interference turned meat production into profit. Duodje made from reindeer could be traded for items. Now, they were paid in cash. This led to competition between Sámi for the best pasture areas. Poaching increased. Reindeer earmarks were introduced as indicators of herd ownership.

Sámi joatkkaskuvla ja boazodoalloskuvla is a Sámi high school and reindeer herding school in Kautokeino, in northern Norway. The school’s vision is that students will learn knowledge rooted in Sámi society and culture. The school curricula is developed in Sámi language, duodji, natural use, reindeer husbandry, restaurant and food, construction and specialized subjects. Part of the school’s vision is to strengthen and develop the Sámi identity, language, and culture in Sámi youth.

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References

Aida. (n.d.). What is duodji? https://arkisto.fi/aida/en/students-of-duodji/what-is-duodji

Alta controversy. (2021, October 30). In Wikipedia. https://en.wikipedia.org/wiki/Alta_controversy

Amnesty International. (n.d.). Indigenous peoples. https://www.amnesty.org/en/what-we-do/indigenous-peoples/#:~:text=Indigenous%20Peoples%20can%20be%20identified%20according%20to%20certain,social%2C%20economic%20or%20political%20systems%20More%20items…%20

Ájtte. (n.d.) Duodje-Sami craftsmanship. Ájtte – Swedish Mountain and Sami Museum » Duodje-Sami handicrafts (ajtte.com)

Beneath Northern Lights. (2019, March 26). Yoik – one of the oldest vocal traditions in Europe. https://www.beneathnorthernlights.com/joik-the-oldest-vocal-tradition-in-europe/

Colston, P. (2021, May 23). In its place: The Risku brooch. The New York Times. https://www.nytimes.com/2021/05/23/fashion/jewelry-risku-brooch-sami-scandinavia-finland.html  

Environmental Justice Atlas. (2020, January 31) Alta River hydro power plant, Norway. https://ejatlas.org/conflict/alta-river-hydro-power-plant-norway

IWGIA. (n.d.) Indigenous peoples in Sápmi. Sápmi – IWGIA – International Work Group for Indigenous Affairs

The Finnish National Museum. (n.d.) Mäccmõš, maccâm, máhccan – The Homecoming. https://www.kansallismuseo.fi/en/exhibitions/maccos-maccam-mahccan-kotiinpaluu

The National Museum of Finland. (2022, January 25). Exhibition Mäccmõš, maccâm, máhccan – The Homecoming celebrates the repatriation of National Museum of Finland’s Sámi artefacts to the Sámi homeland, Sápmi. https://news.cision.com/the-national-museum-of-finland/r/exhibition-maccmos–maccam–mahccan—the-homecoming-celebrates-the-repatriation-of-national-museum-,c3492129

Sanna (Foster, Jennifer). (n.d.). Sámi culture: Reindeer herding in Norway. University of Texas – Austin. Reindeer Herding in Norway (utexas.edu)

Samer. (n.d.). Who is a Sami? http://www.samer.se/4533

*The term Indigenous is used broadly to include those labeled Native American, American Indian, Alaska Native, Hawaiian, First Nations, Aboriginal, and others such as the Sami (Finland) and Ainu (Japan). Native American and American Indian are used interchangeably in this blog.

About the Author

Jonna C. Paden, Librarian and Archivist, is a tribally enrolled member of Acoma Pueblo. As part of the Circle of Learning cohort, she holds a Masters in Library and Information Science from San José State University where she focused on the career pathway of Archives and Records Management. She is also the archivist for the New Mexico Library Association (NMLA) and current Chair (2020-2022) for the New Mexico Library Association (NMLA) Native American Libraries – Special Interest Group (NALSIG).

Tribal Sovereignty

January 5, 2022

Welcome to a New Year! Tomorrow is Three Kings Day, a day of celebration for newly appointed or elected tribal leaders. Most Pueblos will have buffalo, deer, and eagle dances in honor of tribal officials.

Since time immemorial, each tribe has had its own tribal governance. In the Pueblos, the office of Governor was introduced by the Spaniards and is incorporated into the tribal governmental institution, along with Lt. Governor(s), fiscales, and sheriffs. Read the Jan 2021 blog about a trio of canes unique to Pueblo sovereignty and governance.

This month, the ICC blog gives an outline of tribal sovereignty, introduces the National Congress of the American Indians (NCAI), the National Indian Youth Council (NIYA), and offers reading suggestions.

Tribal Sovereignty

Tribal sovereignty means that tribes have the right to make their own laws, rather than the state or federal government, and to be governed by those laws. Tribal sovereignty is not granted by any institution but, rather, a fundamental right. Since time immemorial, tribes had their own form of government. Tribal governments predate the United States and are the oldest government structures in the Americas.

Treaties are agreements made between sovereign nations. Treaties recognize the sovereignty of each nation and define how each nation will relate to other nations. (Uran) Colonists and leaders recognized tribal sovereignty as evidenced by treaties entered into with various tribes. The relationship between many tribes (nations) and the U.S. Federal government is based on treaties.

National Congress of American Indians (NCAI)

Founded in 1944, The National Congress of the American Indians (NCAI) is the oldest, largest, and most representative American Indian and Alaska Native (AIAN) organization that serves the interest of tribal governments and communities. The NCAI was established in response to termination and assimilation policies of the U.S. government forced upon tribes and in contradiction of treaty rights and the status of tribes as sovereign nations. The founding members – 80 delegates from 50 tribes and associations in 27 states – stressed a need for unity and cooperation among tribal governments.

NCAI advocates for future AIAN generations through lawsuits, recommendations, and advocacy, all meant to ensure tribal sovereignty and self-determination. The work of the NCAI has influenced the formation and work of other intertribal organizations and lobbying activities.

National Indian Youth Council

Established in 1961, the National Indian Youth Council, Inc. (NIYC) is the second oldest Native American organization in the U.S. Formed by students in the early 1960s, the NIYC was primarily an Indian civil rights organization. In the 1970s, NIYC work centered around environmental concerns affecting tribal communities.

The vison of NIYC is to empower Indigenous peoples and nation-builders to exercise self-determination while honoring Indigenous worldviews and experiences. Their mission is to foster self-determination of Indigenous people through: 1) economic sovereignty; 2) cultural flourishing; 3) political resilience; and 4) community well-being.

NIYC is a member of the United Nations impacting the rights of Indigenous peoples. NIYC participated in hearings before the U.S. Commission on Civil Rights regarding health disparities for Native Americans and the health care of urban Natives. NIYC has also testified on educational issues and barriers.

Books

The National Congress of American Indians (NCAI) is one of the most important intertribal political organizations of the twentieth century. It has played a crucial role in stimulating Native political awareness and activism, providing a forum for debates on vital issues affecting reservations and tribes, overseeing litigation efforts, and organizing lobbying activities in Washington. Prior to the emergence of other intertribal political groups in the 1960s, the NCAI was the primary political instrument for Native lobbying and resistance. It fought against government efforts to terminate the reservation system, worked to create the Indian Claims Commission, protected the rights of Alaskan Natives, and secured voting and Social Security rights for Native peoples. The NCAI continues today, as in the past, to steer a moderate political course, bringing together and representing a wide range of Native peoples.

This is the first full-length history of the NCAI. Drawing upon newly available NCAI records and oral interviews with founding members, Thomas W. Cowger tells the story of the founding and critical first two decades of this important organization. He presents the many accomplishments of and great challenges to the NCAI, examines its role in the development of Native political activism, and explores its relationships to contemporaneous events such as the Cold War, McCarthyism, and the civil rights movement.

During the 1960s, American Indian youth were swept up in a movement called Red Power—a civil rights struggle fueled by intertribal activism. While some define the movement as militant and others see it as peaceful, there is one common assumption about its history: Red Power began with the Indian takeover of Alcatraz in 1969. Or did it?

Author Bradley G. Shreve sets the record straight by tracing the origins of Red Power further back in time: to the student activism of the National Indian Youth Council (NIYC), founded in Gallup, New Mexico, in 1961. Unlike other 1960s and ’70s activist groups that challenged the fundamental beliefs of their predecessors, the students who established the NIYC were determined to uphold the cultures and ideals of their elders, building on a tradition of pan-Indian organization dating back to the early twentieth century. Their cornerstone principles of tribal sovereignty, self determination, treaty rights, and cultural preservation helped ensure their survival, for in contrast to other activist groups that came and went, the NIYC is still in operation today.

In the early 1970s, the federal government began recognizing self-determination for American Indian nations. As sovereign entities, Indian nations have been able to establish policies concerning health care, education, religious freedom, law enforcement, gaming, and taxation. Yet these gains have not gone unchallenged. Starting in the late 1980s, states have tried to regulate and profit from casino gambling on Indian lands. Treaty rights to hunt, fish, and gather remain hotly contested, and traditional religious practices have been denied protection. Tribal courts struggle with state and federal courts for jurisdiction. David E. Wilkins (Lumbee) and K. Tsianina Lomawaima (Muskogee – Creek) discuss how the political rights and sovereign status of Indian nations have variously been respected, ignored, terminated, and unilaterally modified by federal lawmakers as a result of the ambivalent political and legal status of tribes under western law.

References

National Governance Center. (2020, November 6). What is tribal sovereignty? [Video]. Youtube. https://www.youtube.com/watch?v=BOYcgvEU0V0 

Ordway, D. M. (2021, July 18) What’s tribal sovereignty and what does it mean for Native Americans? The Journalist’s Resource. https://journalistsresource.org/politics-and-government/tribal-sovereignty-native-americans/

Uran, S. C. (2018, September 13). Professor breaks down sovereignty and explains its significance. Indian Country Today. https://indiancountrytoday.com/archive/professor-breaks-down-sovereignty-and-explains-its-significance

Washington Tribes. (2020, January 2). What is tribal sovereignty? https://www.youtube.com/watch?v=L2SiuV_X_ys&t=89s

*The term Indigenous is used broadly to include those labeled Native American, American Indian, Alaska Native, Hawaiian, First Nations, Aboriginal, and others such as the Sami (Finland) and Ainu (Japan). Native American and American Indian are used interchangeably in this blog.

About the Author

Jonna C. Paden, Librarian and Archivist, is a tribally enrolled member of Acoma Pueblo. As part of the Circle of Learning cohort, she holds a Masters in Library and Information Science from San José State University where she focused on the career pathway of Archives and Records Management. She is also the archivist for the New Mexico Library Association (NMLA) and previous (2020) and current Chair for the New Mexico Library Association (NMLA) Native American Libraries – Special Interest Group (NALSIG).