August 05, 2016

"A huge amount of logistical and detail work!" An Interview with Museum Registration Specialist Allison Dixon

The Smithsonian’s National Museum of the American Indian has two public facilities—the Museum on the National Mall in Washington, D.C., and the George Gustav Heye Center in New York City. A third facility—the Cultural Resources Center (CRC) in Suitland, Maryland—is home for the museum’s collections. This interview, the second in a series of conversations with staff members who work at the CRC, explores museum registration.

Also in this series: Becoming a Conservator and Perspectives on Museum Archives.


What’s your background? Why did you go into museum work?

I really got interested in this field because I’ve always loved history. My parents had an RV when I was growing up, and we would drive up and down the East Coast during the summers visiting all the historical sites we could. I think those trips really fostered my love for history.

I went on to get my bachelor’s degree in Historic Preservation at the University of Mary Washington. I thought that sounded more practical than a history degree, although I’m not sure if you can say that any degree in the cultural arts is “practical.” Anyway, I then got my master’s in Museum Studies from Johns Hopkins.

Before I came to the museum, I worked as a National Park Service ranger in Maryland and then moved on to being a museum technician for the Park Service, where I managed the collections of the memorials and monuments on the National Mall in D.C. I’ve been at NMAI for a little over two years now. It’s been fun.

Why the National Museum of the American Indian? Why the Office of the Registrar?

I’ve always been really interested in the role of a museum as a place for advocacy. A lot of the times we think about that term as the Civil Rights Museum, the Holocaust Museum—clear centers of social change. I didn’t realize that about NMAI until I got here. This museum was built as a place for advocacy and as a place that would mean something to Native communities, which I really enjoy even though my background is in museum management not Native Studies.

Though my degrees have been more focused on museum education rather than on registration, my work experience has always been in collections management and cultural resource management. This experience built me up towards registration at the Smithsonian. This is the first position I’ve had that was 100 percent registration all the time, as my previous positions were more diverse. But registration had always been a portion of the type of work I’ve done. I really enjoy registration—it’s a huge amount of logistical and detail work. You need the right personality!

What does your average workday look like?

It’s always really different. Right now I’m the registrar for a couple of different exhibits—Nation to NationInfinity of Nations—and I worked with Glittering World until its recent closure. I follow a lot of projects through the approval process, deal with a huge amount of email communications, and there is a lot of “hurry up and wait!”

I also handle “registration problems.” These come up when the objects and the information about them don’t correlate. This is where my professional sleuthing skills come in handy! It may take some time, but we can usually resolve the problem and correct the data.

Other than that, the majority of my job is actually collections inventory. Most years NMAI does a large inventory with a random sample of about 5,400 collections. We do this to make sure that our accountability and tracking systems work. Can we find what we think we have, where we think it is, in the condition we think it’s in? Also this year we are doing a few smaller project inventories to fix the little snafus in the collection. I’m working on this with my intern, Cassandra Kist from the Alberta-Smithsonian Intern Program.

Pomo basket 24:2135
Pomo basket, AD 1900–1930. California. Willow, sedge root, mallard duck feathers, red-winged blackbird feathers, yellow grosbeak feathers, quail feathers, shell beads, cordage. 12 x 3.5 cm. Photo by Walter Larrimore, NMAI. (24/2135)

If you had to pick, what is your favorite object in the collections?

I think my favorite collection is the Pomo baskets from California. They’re so brightly colored, and the weaving and beading is so intricate. There are quail topknots on each basket—feathers from dozens of quails on each one of those baskets. After my final interview here, I was taken around on a tour of the collections, and when we got to those baskets, I was like, “I’m in!”

Could you give a piece of advice to readers who might be aspiring museum professionals?

Do a lot of internships in a lot of different fields. I think a lot of students think they want to be a curator because it’s the only job title they’ve ever heard of. Think about interning in registration, exhibition design, education, collections management, or archives. Apply for any job that you see; it’s a competitive field, and there are always a lot of eager young graduate students. Apply, apply, apply!

And yes, there are paid internships out there! You can make a living doing this work. Last, find someone who knows how to navigate the USAJobs website so you can successfully sift through the application process at the Smithsonian!

Thank you.

-Lillia McEnaney, NMAI

Lillia McEnaney is pursuing a bachelor’s degree in Archaeology and Religious Studies at Hamilton College; she will graduate in spring 2017. Lillia is a research assistant for Hamilton’s Religious Studies Department, the blog intern for the Council for Museum Anthropology, the webmaster for Art/Place Gallery, a content contributor for Center for Art Law, and an intern for SAFE/Saving Antiquities for Everyone. She is a summer collections management intern at the National Museum of the American Indian’s Cultural Resources Center.

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August 02, 2016

The Longest Walk 5: Visions

Since 1978, American Indian activists have used protest marches across the United States to call attention to issues of great concern to their nations and communities. This is the last post in a three-part series by April Chee (Navajo) on the Longest Walk 5: Declaring War on Drug Abuse and Domestic Violence. April's first post gives a brief history of the Longest Walk. In the second post, she interviews Dennis Banks, a leader in the American Indian Movement from the beginning, about his goals for activism, in past decades and today. 

LW5 AmigoNonProfitFilmsThe Longest Walk 5 reaches its destination—the Lincoln Memorial, the site of so many important demonstrations for civil rights. July 15, 2016, Washington, D.C. Photo courtesy of AmigoNonProfitFilms, used with permission.

 

It has been a little more than two weeks since the Longest Walk 5 made its way into Washington, D.C. Into the nation’s capital, where it is not every day that you see a tipi on the steps of the Lincoln Memorial. Not every day that you hear the sound of a powwow resonating as tourists capture their photos of the memorial pool, Native supporters showing up in their traditional clothing, adorned with beadwork, turquoise, and feathers, their moccasins tied tight. It is a remarkable sight to experience, in the center of a city where Supreme Court decisions are made, our president addresses the world, and Congress discusses legislation, the words spelled out for all to see from a distance away, “WE ARE STILL HERE.”

Aware or unaware, we are all standing in the midst of history. One day you are simply reading about the American Indian Movement and the lengths protestors took to have Native rights heard, and the next you are in the midst of it all, meeting people who walked that walk in 1978. Thirty-eight years after the original Longest Walk, “We are still here.”

The Longest Walk 5: Calling an End to Drug Abuse and Domestic Violence was not a walk just for Native people. It was a walk for all of humanity, calling attention and asking for action on issues that to some degree affect every single person living in this great nation. Calling attention and asking for action to protect our generations to come, to protect those who are still here, to re-establish that connection to a healthy, positive life. To heal our communities and move forward in a way that benefits not only ourselves, but also our families, neighbors, coworkers, friends, and fellow citizens. This is a call to end the high rate of suicide among our Native youth, to end the statistic that one in three Native women will be the victim of sexual abuse in her lifetime. The Longest Walk 5 did not take the journey across the United States lightly. The people who made the walk carry a burden felt by all of Indian Country.

As part of the walk, people across the country conducted forums and discussions on what can be done to end drug use and domestic violence. By holding on to the healing that comes from spiritual and cultural connections that have long helped Native people survive, we are still here. Surveys were conducted, talking circles were held, and healing was offered to those who needed it most. Like the walk across the country, that journey will be long. 

Longest Walk 2 2016-07-15
Since the American Indian Movement organized the first cross-country journey in 1978, the Longest Walk has called people's attention to treaty rights, tribal sovereignty, the protection of sacred sites and the environment, healing drug abuse and violence against women and children, and other crucially important issues. July 15, 2016, National Mall, Washington, D.C. Photo by April Chee, NMAI.

On July 15, 2016, people arrived at Arlington National Cemetery at 8 in the morning to begin their walk to the Lincoln Memorial. Artist Kid Valance performed a theme song and reflection. A traditional Native American Water Ceremony was conducted, followed by remarks on the movement by members of the Longest Walk 5, Dennis Banks, and allies. Longest Walk 5 members plan to continue to collect data as they did on their journey. They will make this information available to Native nations and communities both to support more funding for resources and to give community members who have first-hand experience with these issues more input into healing.

After a 3,000-mile walk across the United States that spanned a five-month period, the Longest Walk 5 convened on the steps of the Lincoln Memorial. On the steps of a memorial to a U.S. president who gave the word to have 38 Dakota prisoners executed in 1862, members of the Longest Walk 5, an American Indian Movement–led walk, stood to say, “We are still here.” To have survived hundreds of years of wars, termination, removal, and assimilation, Native Americans are still here and still fighting for our people.

—April Chee, NMAI

April Chee (Navajo) is Tábąąhi (Waters Edge Clan) born for Naakaii Dine′é (Mexican People) from Coalmine, New Mexico. April is pursuing a bachelor's degree in Native American Studies at the University of New Mexico and will graduate in fall 2016. She was selected as a Smithsonian intern for the summer of 2016 and is working in the Public Affairs Office of the National Museum of the American Indian.

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July 29, 2016

Becoming a Conservator: An Interview with Marian A. Kaminitz, Head of Conservation at the National Museum of the American Indian

The Smithsonian’s National Museum of the American Indian has two public facilities, the Museum on the National Mall in Washington, D.C., and the George Gustav Heye Center in New York City. A third facility, the Cultural Resources Center (CRC) in Suitland, Maryland, is home for the museum’s collections. This post, the first in a series of interviews of staff members who work at the CRC, explores the preparation that goes into a career in object conservation.

Also in this series: Logistics and Detail: Museum Registration and Perspectives on Museum Archives.

Describe your background and why you went into museum work.

I’ve always been very drawn to working with my hands and enjoy working with materials that were more than an artistic expression—materials that were made to be used by people. I was really drawn to materials from North and South America that were made by Native people. That’s what brought me in. I also really liked doing crafts—metalworking, basket-making—so it was kind of a natural.

Even so, it took me a long time to figure out what I wanted to do. Starting college in the early 1970s, I thought I wanted to work with textile technology and chemistry, but I realized that I didn’t want to do that completely. I also remember thinking that I didn’t want to spend my life in a lab coat, which is kind of ironic because conservators always wear lab coats. I then got interested in textile design and arts and crafts.

At the University of Tennessee, the Crafts Department had a cottage industry project where raw materials were taken to Appalachia and traded with people there who could weave or make pottery. The products came back from them and were then sold. So I changed majors to the Crafts Department and took jewelry-making, pottery, weaving, and textile design. That made me decide that I wanted to work more with the products rather than make the products.

From there, I decided to go to art school and went to the California College of Arts and Crafts in Oakland, which has since merged with other art colleges. I was introduced to working in a gallery and had an internship in textile conservation at the de Young Museum, in Golden Gate Park. Those experiences made me decide that I wanted to be a conservator. In the ’70s, the federal government also had the CETA [Comprehensive Employment Training Act] program, which was an employment training opportunity to train workers and provide them jobs in public service.

Through CETA, I was hired to work in the Oakland Museum’s History Department. I also volunteered one day a week at the University of California’s Lowie Museum, since renamed the Phoebe A. Hearst Museum of Anthropology, and worked with their conservator. After those experiences, I decided to move back to Tennessee to continue to fulfill prerequisites such as additional chemistry courses for graduate school in conservation. I entered the Winterthur/University of Delaware Program in Art Conservation in 1981 and finished three years later. During that time I had an internship, and in the summers I went on various digs in Colorado, Cyprus, and Portugal as a site conservator.

For my third-year graduate school internship, I went to the Metropolitan Museum of Art’s Objects Conservation Lab, after which I completed my degree. I also took an advanced year as the Andrew W. Mellon Fellow at the Pacific Regional Conservation Center in Honolulu. Then I got a job at the American Museum of Natural History in New York. I was there for six years as an assistant conservator in the Anthropology Department. Concurrently, I began co-teaching a class at New York University in Ethnographic and Archaeological Organic Materials. I was hired by NMAI in July 1991, and began work at the museum while it was still in the Audubon Terrace building in Harlem, then at the Research Branch in the Bronx, before moving to the D.C. area in February 1999. I’ve been at the CRC ever since. So, that’s my history. 

Kaminitz 10:8708, Photo by Ernest Amoroso
Mixteca (Mixtec) shield, AD 1400–1500. Puebla, Mexico. Wood,turquoise and other stone, tree pitch. 32.5 x 32.3 x 2 cm. Photo by Ernest Amoroso, NMAI. (10/8708)

Why the National Museum of the American Indian? 

It was the right place to go. The museum mirrored my interests in understanding Indigenous people as living populations, and I could support that through conservation, which spoke very strongly to me.

What does your average workday look like?

To tell you about my average day, it's important to tell you about the department here. We have a very talented group of staff and we’ve worked together for over 20 years. There are three other conservators on staff—Susan Heald, Emily Kaplan, and Kelly McHugh—and a mount maker, Shelly Uhlir. In addition to the permanent positions, we have four fellows each year, and in the summer and fall we have interns. Summer interns are either pre-graduate school students or in graduate programs. In the fall, we have interns who want to go into a graduate program. The fellows are more advanced and have finished a conservation program. In addition to these people, we oftentimes have contractors working here to prepare objects going out on loan. It’s a busy lab.

As the head of department, I provide people with what they need to do their work. It is important to note that much of the work here is done in collaboration with Native artists. I’m more on the logistics end of all of that facilitating, rather than doing the content end. The “doing” happens through the excellent staff, fellows, and interns. This year we have a large loan going to National Park Service for Chaco Canyon National Historic Park. For that loan, we will have some collaborative opportunities with conservators who have expertise on southwestern materials. The collaborations with Indigenous artists are also great experiences for our fellows. The lab is a very active place.

If you had to pick, what is your favorite object in the collections?

There are a lot of favorites—we have an amazing collection—but one of the first objects I worked on when I was hired was a shield that has a lot of very tiny turquoise tesserae inlayed in a disc shape. I’ve had a long history with that piece. It is going to be loaned to the Getty Museum in Los Angeles and to the Metropolitan Museum of Art for an exhibition in 2017. It’s also previously been loaned to the L.A. County Museum of Art. It has a very fancy travel case that it goes in, just for itself. I'm rather attached to that one.

Could you give a piece of advice to readers who might be aspiring museum professionals?

I’d just say go where your heart tells you to go. If you are following that trajectory, you will end up in the right place.

Thank you.

-Lillia McEnaney, NMAI

Lillia McEnaney is pursuing a bachelor’s degree in Archaeology and Religious Studies at Hamilton College; she will graduate in spring 2017. Lillia is a research assistant for Hamilton’s Religious Studies Department, the blog intern for the Council for Museum Anthropology, the webmaster for Art/Place Gallery, a content contributor for Center for Art Law, and an intern for SAFE/Saving Antiquities for Everyone. She is a summer collections management intern at the National Museum of the American Indian’s Cultural Resources Center.


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July 08, 2016

The Longest Walk 5: An Interview with Dennis Banks

Since 1978, American Indian activists have used protest marches across the United States to call attention to issues of great concern to their nations and communities. This is the second post in a three-part series by April Chee (Navajo) on the Longest Walk 5: Declaring War on Drug Abuse and Domestic Violence, which will reach Washington, D.C., on July 15. April's first post gave a brief history of the Longest Walk movement. The final post describes the arrival of the Longest Walk at its symbolic destination, Lincoln Memorial on the National Mall in Washington.


Dennis Banks with members of the Lumbee community
Dennis Banks (Ojibwe) meeting with members of the Lumbee and Tuscarora tribes on the Longest Walk 5. June 2016, Robeson County, North Carolina. 


Thank you for giving the museum this interview. Many people are familiar with your work, but for those who aren't, could you introduce yourself?

My name is Nowa Cumig, also known as Dennis Banks. I am Ojibwe and Turtle Clan, born April 12, 1937, on Leech Lake Reservation, Minnesota.

You’ve been credited with the idea for the original Longest Walk in 1978. Where did the idea or inspiration come from?

Well, when the anti-Indian bills were introduced, organizations like NCAI [the National Congress of American Indians] were flying delegates to Washington, D.C., to protest the legislation. I kept thinking that AIM [the American Indian Movement] does not have that kind of money to fly out our members to D.C. Then I thought of the Long Walk of the Navajos and the Trail of Tears, and how people were forcibly removed from their Indigenous land. I thought, “We know this country, why not walk across the country and go back to Washington, D.C., with purpose?” We will think about all of our ancestors and the walks they were forced to endure while we walk across the country ourselves.

It [the Longest Walk] would be a forced walk, because Congress was trying to get out of their own commitments, agreements, and declarations by nullifying the treaties. I then proposed the idea to our Oakland Chapter and my good friend Bill Wahpepah (Sac and Fox), and the walk started to come to reality with notable support from Marlon Brando, Carlos Santana, and Tony Bennett, and of course the support from Native people across the country.

Why do you think it was important to emphasize the protest as a peaceful, spiritual march? What was the greater significance?

It meant that it was a departure from the actions at Wounded Knee,. This time we would pledge to walk across with our pipes, and it would be a great spiritual walk. A spiritual movement brought us to better understanding about our spiritual beliefs and who we are as a cultural people. To me that was a huge stand of education that was brought down to seconds and minutes in making our decision on how to proceed with the march. We smoked a pipe at Alcatraz and every day we did the same thing as we walked across this country. It not only beautifies the struggle but it strengthened the struggle, it helped us understand that this is what our people did. To remember our ancestors, we had to make this walk a spiritual walk and remember their struggle in this way.

Longest Walk with the Seminole at Big Cypress
Walkers and supporters of the Longest Walk 5 with members of the Seminole Indian Nation. June 2016, Big Cypress Reservation, Florida. 


How do you think the relationship between activism and legislation has affected Native communities?

It is a learning experience in what the communities go through, too. Sometimes we put too much weight on our politicians and elected leaders. We trust them to do all of this leg work, and they can’t. We elect them but we cannot expect them to do all of the legwork alone. For instance, if you are praying for an answer, you cannot expect something to happen without your doing something, without taking action. If you want something done, then you have to organize something around it. We need that with our leaders to pave the way to legislation and meeting with members of Congress and meeting with program directors within the U.S. government. A protest has to take action as well, I don’t want us just to hold signs. Prayer and ceremony demand action.

Each walk interacts directly with issues that Native communities face. What does the Longest Walk 5 mean to you and different Native communities?

The issue of drug abuse is out of control right now. It is now 2016, and I can say unequivocally that we have lost the right time to strike to end drug abuse. What can we do to end drug abuse, prescription abuse? Walking across the country collecting information is only one part. The only thing that is really going to help us is our spiritual and cultural beliefs. We have to recover using our traditional spiritual beliefs like the Sun Dance ceremony, sweat lodge ceremony, pipe ceremony, walking, and running to have a clean and healthy life.

This is all within our grasp, but if we do not get up and take a stand against drug abuse then we will never get ahead. We are losing generations upon generations of our young people to suicide and drug abuse, and we need to do something to stop this epidemic. We might not be able to stop it within my lifetime, but we need to start something: I will be sure that there is a beginning. We can only blame ourselves if we don’t provide for the seventh generation a much better outlook in life. Let’s start talking about domestic violence, about drug abuse, let’s put these issues on the table and discuss what we can do to help our people.

Could you tell us more about your experience during this walk and the kind of dialogue you hope to create along the way?

Our level of participation across this country coming from Native people has been immense. People themselves want to speak about their experiences with domestic violence and with drug abuse. People speak on their road to recovery from domestic violence, and it’s always moving to hear these stories and how families have come back together in a healthy way, or found ways to take themselves out of unsafe situations to better their lives.

I remember seeing a sign in a home that I visited while on this tour, and this sign said, “I stayed with my husband so that our children could have a father. I left my husband so that my children could have a mother.” This was a powerful statement that stuck with me. We have heard different stories along the way, and some are positive and some had tragic endings. But regardless the first thing we have to do is put these issues on the table.

What is your ultimate goal in completing this major walk for now the fifth time?

The Longest Walk 5 will officially end after three separate walks. We are doing the southern walk right now, and next year we will cover the middle states. Then after that walk we will walk the northern states of the U.S. and some of Canada, always ending in Washington, D.C. The ultimate goal is recovery. Helping our people who are addicted to drugs to take part in recovery programs through spiritual healing. Lead our people back to our traditional way of life.

I believe that we can still function as traditional, spiritual people and still successfully participate in American life. We are ultimately looking for recovery, for healing our people. We have found that once you begin discussing it, people will come to the table and say, “Yes, it’s wrong,” that drug and alcohol abuse needs to come to an end.

Is there anything else you would like to say?

I have a strong belief that in the end of any situation, goodness will prevail, that love of ourselves will prevail. We can coexist with people even if our beliefs are different. Whatever helps a person to be a better person, then I pat them on the back for what their beliefs are. Full steam ahead, never give up, never give in.

Thank you.

—April Chee, NMAI

April Chee (Navajo) is Tábąąhi (Waters Edge Clan) born for Naakaii Dine′é (Mexican People) from Coalmine, New Mexico. April is pursuing a bachelor's degree in Native American Studies at the University of New Mexico and will graduate in fall 2016. She was selected as a Smithsonian intern for the summer of 2016 and is working in the Public Affairs Office of the National Museum of the American Indian.

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July 01, 2016

The Longest Walk: Activism and Legislation in Indian Country

Since 1978, American Indian activists have used protest marches across the United States to call attention to issues of great concern to their nations and communities. Beginning today, a short blog series by April Chee (Navajo) traces the history of the Longest Walk movement and reports on the Longest Walk 5, which will reach Washington, D.C., on July 15. In the second post, April interviews Dennis Banks about the Longest Walk 5: Declaring War on Drug Abuse and Domestic Violence. The final post describes the arrival of the Longest Walk at its symbolic destination, Lincoln Memorial on the National Mall in Washington.


The Longest Walk 1978

 

Participants in the Longest Walk marched the length of the country, from Alcatraz Island, in San Francisco Bay, to the nation's capital. 1978, location unknown. Photo courtesy of the National Walk Director, Longest Walk 5.


The first Longest Walk, in 1978, was a 3,000-mile march across the United States to bring attention to the rights of Native people in the United States and to protest 11 anti-Indian bills introduced in Congress that threatened treaty rights. Emphasizing the walk as a peaceful spiritual protest, thousands of Native activists, allies, and community members gathered together to support the movement. After a ceremony on Alcatraz Island, the group began their walk with thousands of people taking part. By July 15, an estimated 2,000 people walked into Washington, D.C. They stayed in the capital for the following week to ensure that their voices were heard and to conduct workshops to educate others about Native people, bringing together members of different Native nations to share knowledge and experience.

This historic movement attracted support from every walk of life. A notable picture from the Longest Walk (below) includes prominent Native and non-Native activists. The Longest Walk was deemed successful in reasserting treaty rights and bringing attention to Native issues. Ultimately, not one of the 11 bills before Congress was passed.

Concert in support of the Longest Walk, 1978

Activists came together with marchers for a concert to mark the end of the first Longest Walk. From left to right: Muhammad Ali, Buffy Sainte-Marie, Floyd Red Crow Westerman, Harold Smith, Stevie Wonder, Marlon Brando, Max Gail, Dick Gregory, Richie Havens, and David Amram. 1978 Washington, D.C. Photo courtesy of David Amran, from IndiVisible: African–Native American Lives in the Americas.

 

Since the original Longest Walk, there have been four additional major walks. The Longest Walk II, in 2008, called attention to environmental rights and the protection of sacred sites. In 2011 the Longest Walk III: Reversing Diabetes focused on the health of Indigenous peoples and working against diabetes, a disease that many Native people struggle to combat. In 2013 the Longest Walk IV: Return to Alcatraz was unique in that it began in Washington, D.C., and ended at Alcatraz. This walk focused on reaffirming Native sovereignty in the United States, recognizing that we are still nations with inherent rights to govern ourselves.

This ongoing march for Native rights has a direct correlation to the standing of Native people in the United States. From the occupation of Alcatraz in 1969 to 1971 to the Apache-Stronghold today, Native people have a record of contemporary activism directly affecting legislation. Protecting who we are as Native people in the United States, however, oftentimes requires more than appeals to government. Honoring our ancestor’s sacrifices means protecting our land, our water, our languages, our cultures, our women, our children, who we are as Native people. Time and time again, Native communities have banded together to take action to defend these inherent, sovereign rights.

The Longest Walk 5: Declaring War on Drug Abuse and Domestic Violence will reach the Lincoln Memorial in Washington, D.C., on July 15. Two further posts in this series will continue to cover the history of the Longest Walk movement and the current walk as it makes its way into the nation’s capital.

—April Chee, NMAI

April Chee (Navajo) is Tábąąhi (Waters Edge Clan) born for Naakaii Dine′é (Mexican People) from Coalmine, New Mexico. April is pursuing a bachelor's degree in Native American Studies at the University of New Mexico and will graduate in fall 2016. She was selected as a Smithsonian intern for the summer of 2016 and is working in the Public Affairs Office of the National Museum of the American Indian.

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Thanks April for bringing awareness to the Longest Walk. LW5 will be in DC on July 15, 2016.