LA Skins Film Fest Opens to Fanfare and Corporate Support

LA Skins Fest Opens to Fanfare and Corporate Support

Patrons attending last year’s 11th Annual Skins Fest at the famous TCL (Grauman's) Chinese Theater in Hollywood. (Photo Credit: Antonio Gilbreath, AG Media Enterprises)

Last month's LA SKINS FEST, presented by COMCAST NBCUNIVERSAL, featured its full list of over 70 features and shorts that were screened through the festival’s 6-day run and the first ever Hollywood Pow Wow.

“We have seen Native Cinema grow into a genuine force with a voice that is finally being heard,” states Ian Skorodin, Executive Director of Skins Fest and its writing labs geared to support future Native filmmakers. 

“NBCUniversal embraces the power of diverse storytelling and has great respect for the rich traditions of Native Americans,” said Craig Robinson, Executive Vice President and Chief Diversity Officer at NBCUniversal. “Our partnership with the LA Skins Fest helps us share these unique narratives with the world.”

“As Universal continues to identify Native American talent to broaden the narrative, and introduce these voices to our creative teams, we’re so grateful for the opportunity to deepen our collaboration with LA Skins Fest,” said Janine Jones-Clark, SVP, Global Talent Development & Inclusion.

This year, the LA SKINS FEST opened with Disney’s Ralph Breaks the Internet, the highly anticipated sequel to 2012’s Wreck-It Ralph. The new film features the voices of indigenous actresses Irene Bedard and Auli’i Cravalho. The screening was presented by The Walt Disney Company and the Academy of Motion Picture Arts and Sciences at the Academy’s Linwood Dunn Theater in Hollywood.

NBCUniversal’s Craig Robinson and Janine Jones-Clark.

The festival line up showcased over seventy Native American independent productions that represented hundreds of reservations, nations and tribal organizations from North and South America. This collection of indigenous films and filmmakers made the festival a truly incredible event. Of the movies screened, more than 50 saw their world premieres and all of them had their Los Angeles premiere. The film selections were made from hundreds of submissions from around the world.

“We have seen Native Cinema grow into a genuine force with a voice that is finally being heard. Native filmmakers have been pushing creative limits and will have the acknowledgement they deserve,” said Ian Skorodin, Executive Director of the LA SKINS FEST.

Netflix presented the LA SKINS FEST opening night industry mixer. Taking place at their headquarters on Sunset Blvd, Netflix hosted the event on their two story open air patio overseeing the Los Angeles cityscape. The LA SKINS FEST celebrated Native American filmmakers, writers, actors and community leaders. This was in collaboration with the Sundance Institute’s Native American and Indigenous Film Program.

The annual Native Writers Pitch Fest event had Native American writers pitching creative executives, literary representation and corporate partners. A staged reading of Native American scripts from writers labs followed the pitches. The program concluded with a celebration and announcement of the 4th Native American TV Writers Lab, taking place in Spring 2019, sponsored by NBCUniversal, the Walt Disney Company and Kung Fu Monkey Productions.

LA Skins Fest also hosted a free casting and audition workshop that featured industry professionals. Burgeoning Native American actors received valuable information on working in film and television.

The Walt Disney Company and the Academy of Motion Picture Arts and Sciences presented the opening night movie "Ralph Breaks The Internet." Native American actress Irene Bedard voices Pocahontas (Click Here to View Trailer). 

Film programs also highlighted Native American veterans, youth from around the US and women filmmakers. The films ranged from Native American youth activism, learning to heal from trauma and life on the reservation.

To accompany the other events, LA SKINS FEST hosted the first ever Hollywood Pow Wow. On the courtyard of the world famous TCL Chinese Theater, dancers, drummers and singers presented a traditional performance and celebrated their indigenous heritage.

Other activities included a table read of a new digital series from Break The Room, a community-centered revolutionary development process featuring indigenous writers, presented in partnership with Paul Feig’s Powderkeg. The Corporation for Public Broadcasting and Vision Maker Media presented Empowering Indian Country with Public Media. This panel discussion featured representatives from First Nations Experience, the Sundance Institute and Visionmaker Media. The discussion focused on how Native American influence on Public Media broadens the audience outreach and provides positive exposure for the community. There was a special program focusing on HIV/AIDS presented by the Aids Healthcare Foundation.

The awards gala at the Hollywood Loews Hotel was hosted by world renowned Native actors Q’orianka Kilcher and Kalani Queypo. Honoring filmmakers from across Indian country and great achievements in Native American cinema, the celebration featured an exquisite banquet, live music and guest appearances from more Native American actors.

LA SKINS FEST closed the festival with the acclaimed drama Angelique’s Isle, starring the preeminent and iconic Tantoo Cardinal. A woman stranded on a frozen island must survive the challenges of environment and her inner demons.

Corporate support of the LA SKINS FEST plays an essential role in the life of the festival and emphasizes the festival’s commitment to quality, exploration, and excellence in the art of cinema. The LA SKINS FEST is privileged to partner with some of the world’s most renowned consumer and entertainment brands, including Comcast NBCUniversal, The Walt Disney Company, San Manuel Band of Mission Indians, ABC 7, HBO, Turner, 21CF, Sony Pictures, Academy of Motion Picture Arts and Sciences, A+E Network Television, Wells Fargo, Corporation of Public Broadcasting, Sony Electronics, Vision Maker Media, Kung Fu Monkey Productions, Santa Ynez Band Of Chumash Indians, CBS Corporation, AIDS Healthcare Foundation (AHF), CBS Entertainment Diversity, United Talent Agency, Mike Royce, Motion Pictures Association of America, Sundance Institute, Los Angeles City Councilman Mitch O’Farrell, Bad Robot, Lionsgate, STARZ, Walter Kaitz Foundation, SAG INDIE, MGM Resorts International, Paramount Pictures, Southern California Indian Center, KCET, Final Draft, Golden Road Brewery and the Department of Cultural Affairs – Los Angeles.


The prestigious LA SKINS FEST ranks among the country’s best film festivals and is an annual gathering for film industry insiders, cinema enthusiasts, filmmakers, and critics. LA SKINS FEST is considered a major launching ground for the Indian Country’s most talked about films. Our long‐standing commitment is to join filmmakers and film connoisseurs together to experience great Native America cinema. The LA SKINS FEST is a 501 (c)(3) non‐profit educational program. Festival headquarters are in Los Angeles, CA.

Vancouver-Area Church Uses Christian, Indigenous Traditions

The Columbian

VANCOUVER, Wash. (AP) _ The Rev. Joe Scheeler thinks Christian and Native American spiritual journeys aren't so different from one another, nor are they incompatible.

``The closer you look, the more alike we are,'' he said.

God. The creator.

Hymnals. Native songs with drums and flutes.

Holy communion. Sacred pipe ceremonies.

Confession. Sweat lodges.

Scheeler, 67, is the vicar at All Saints Episcopal Church, a west Hazel Dell church that blends Christian and Native American traditions in its services. Scheeler belongs to the Lenape tribe. His family's ``ancestral stew'' also inlucdes Ojibwe, Cree, Northern Cheyenne and Assiniboine tribes, in addition to being Irish, French and German. All Saints has families that are Mohawk, Yakama and Nez Pearce.

Every Sunday Scheeler plays his flute and there are some Native American prayers, including an Onondaga gathering prayer:

Today we have gathered, and when we look upon the faces around us, we see that the cycles of life continue. We have been given the duty to live in balance and harmony with each other and all living things. So now let us bring our minds together as one as we give greetings and thanks to each other as people. Now our minds are one.

On Good Friday, a holiday commemorating Jesus' crucifixion that's typically marked by penance, the church held a ceremony involving smudging and burning bundles of sage alongside traditional drum songs to ``release burdens.'' It's analogous to asking for forgiveness from sin.

``Much like in the Christian or the Buddhist or the Hindu traditions, those ceremonies are meant to be shared and meant to be used _ because at the end of the day, they're simply tools,'' Scheeler said. ``They're simply tools to connect: to connect us, to connect us to the creator as we have an understanding of the creator. So, whatever tool works for someone to do that, by all means that's the one we should do.''

Reverend Scheeler playing flute at the World Labyrinth Walk Celebration

Scheeler was ordained in 2002 in the Diocese of Montana specifically to launch a First Nations ministry at St. Peters Cathedral in Helena, Montana. People were skeptical at first. The ministry met at a community center rather than the cathedral, and it was identified as a society rather than a church.

``The concept of church never really existed in native culture,'' Scheeler said.

Tribes rarely use the word God either. There's typically a term in their native tongue that translates to creator. However, the First Nations spiritual journey relies heavily on ceremonies and traditions to recharge that spiritual connection, much like Christianity.

``The true compatibility between Christianity and the First Nation spiritual walk is both look at the imminence of God or the sacred spirit. God is here. God is now. God is around us. God wraps us,'' Scheeler said. ``The elders say that we walk through a sacred mist of the creator all the time. . The spirit world is intimately close and associated to us. As we get better and better at recognizing that, we're able to connect more and more with God, with the spirit world _ however you choose to call it.''

The Episcopal diocese is interested in reaching out and finding the similarities among the two traditions. It's a kinder and more correct approach, Scheeler said, than the church's history of boarding schools and wiping culture and language. Missionaries didn't recognize Native American traditions as legitimately spiritual or religious.

``All the pieces of society that the First Nations people relied on, the church took those away,'' Scheeler said.


Sheryl Haase, 66, is part Tsimshian, a Pacific Northwest Coastal tribe primarily in British Columbia and Alaska. As she learns more about her Native American roots, she's also on the path to becoming a deacon at All Saints. Her late father was half Native American and half Greek and didn't feel he belonged in either culture.

``I'm having to learn about it now that he's gone,'' Haase said.

Helping her on her journey is the Talking Day Society, a ministry of All Saints that focuses on the healing powers of native music.

Members of the Traveling Day Society 

``What we've found is that urban native populations that have been removed from their ancestral lands for generations have sometimes been distanced from their own cultures, as well. And so, they are hungry to reconnect with some of their own cultural traditions,'' Scheeler said.

Some Talking Day Society members belong to the church; others do not. Some are Native American, like Haase, but most are not. Lots of non-native people are drawn to these spiritual traditions, which can be viewed as hijacking Native American culture.

So long as they're done with respect and honor, Scheeler said, ``the spirit elders who are renowned say no one owns sacred ceremonies'' and that they're meant to be shared.

Suzanne Philbrook has been a member of All Saints since 1986 and is part of the Traveling Day Society. Although she's not Native American, the 72-year-old, whose father was an Episcopal priest, grew up going to an Episcopal church on the Windy River Indian Reservation in Wyoming. The experience, she said, ``lived with me'' and now she enjoys playing her buffalo skin drum for the Traveling Day Society.

They've gone to community events and Episcopal conventions, but the small group primarily plays at funerals, hospices and Legacy Salmon Creek Medical Center, where Scheeler is an associate chaplain.

Clare Imel playing her Twin Grandmother Flute

Music is shown to decrease pain and heart rate, said Heather Keller, music-thanatologist at Legacy, and it supports relief and decreases fear of dying. It helps people let go.

``The idea is to accompany people and their families as far as we can,'' said Keller, who plays the harp during her palliative rounds at the hospital.

The Traveling Day Society performs in the hospital's healing garden on the first Monday of every month. It's supposed to recognize the births and deaths that happen every month, the circle of life. A lot of the songs are contemplative songs about healing or traveling, and the big, energetic native drums are absent.

``This place is sort of like a spiritual airport'' in that people are coming and going, Scheeler said.

In a world that's hungry for spiritual connectedness, there's a lot of joy and richness in the First Nations traditions, he said. The Traveling Day Society doesn't evangelize when it is out in public, and it's not meant to be a device to hook people into coming into church. It's about spiritual care.

For its audience, Scheeler said, it's simple: ``The flutes are amazing. They just unwind your spring.''


Information from: The Columbian,

EPA Announces $2 Million Grant to Clean Up Diesel Engines

The U.S. Environmental Protection Agency announced the availability of $2.0 million in grant funding for tribal applicants to establish clean diesel projects. Under this grant competition, each applicant may request up to $800,000 in federal funding.

EPA anticipates awarding up to eight tribal assistance agreements.  Projects may include replacing, upgrading or retrofitting school buses, transit buses, heavy-duty diesel trucks, marine engines, locomotives, energy production generators or other diesel engines. Proposals from tribal applicants must be received by Thursday, September 6, 2018.

The Tribal Clean Diesel Funding Assistance Program gives priority to projects that achieve significant reduction in diesel emissions and exposure in areas designated as having poor air quality. Funding priority will be given to projects that address the needs and concerns of local communities, use partnerships to leverage additional resources to advance the goals of the project, and demonstrate the ability to continue efforts to reduce emissions after the project has ended.

This competition is part of the Diesel Emission Reduction Act (DERA) program, which funds projects that clean up the nation’s legacy fleet of diesel engines. Older diesel engines emit more air pollutants, such as nitrogen oxides and particulate matter, than newer diesel engines. These pollutants are linked to a range of serious health problems including asthma, lung and heart disease, other respiratory ailments, and premature death.

Since 2008, DERA grants have funded projects that have significantly improved air quality and provided critical health benefits by reducing hundreds of thousands of tons of air pollution, while saving millions of gallons of fuel. This is the fifth tribes-specific competition for clean diesel funding.

For more information on Tribal Requests for Proposals and related documents, visit

To learn more about the National Clean Diesel campaign, visit

Book Excerpt: The Soul of the Indian

By Charles Alexander Eastman (Santee Dakota)

Charles Alexander Eastman (February 19, 1858 – January 8, 1939) was a Boston University-educated physician and also regarded as an accomplished writer, national lecturer who wrote and spoke about Sioux history and American Indian affairs.

After working as a doctor on various reservations in South Dakota, Eastman became politically engaged and worked to improve the lives of youths. He founded thirty-two Native American chapters of the Young Men’s Christian Association (YMCA) and also helped begin the Boy Scouts of America.

Eastman is thought by many to be the first Native American author to write about American history from the Native American point of view.

Excerpt from The Soul of the Indian, published 1911:


The Great Mystery

The original attitude of the American Indian toward the Eternal, the “Great Mystery” that surrounds and embraces us, was as simple as it was exalted. To him it was the supreme conception, bringing with it the fullest measure of joy and satisfaction possible in this life.

The worship of the “Great Mystery” was silent, solitary, free from all self-seeking. It was silent, because all speech is of necessity feeble and imperfect; therefore the souls of my ancestors ascended to God in wordless adoration. It was solitary, because they believed that He is nearer to us in solitude, and there were no priests authorized to come between a man and his Maker. None might exhort or confess or in any way meddle with the religious experience of another. Among us all men were created sons of God and stood erect, as conscious of their divinity. Our faith might not be formulated in creeds, nor forced upon any who were unwilling to receive it; hence there was no preaching, proselyting, nor persecution, neither were there any scoffers or atheists.

There were no temples or shrines among us save those of nature. Being a natural man, the Indian was intensely poetical. He would deem it sacrilege to build a house for Him who may be met face to face in the mysterious, shadowy aisles of the primeval forest, or on the sunlit bosom of virgin prairies, upon dizzy spires and pinnacles of naked rock, and yonder in the jeweled vault of the night sky! He who enrobes Himself in filmy veils of cloud, there on the rim of the visible world where our Great-Grandfather Sun kindles his evening camp-fire, He who rides upon the rigorous wind of the north, or breathes forth His spirit upon aromatic southern airs, whose war-canoe is launched upon majestic rivers and inland seas—He needs no lesser cathedral!

That solitary communion with the Unseen which was the highest expression of our religious life is partly described in the word bambeday, literally “mysterious feeling,” which has been variously translated “fasting” and “dreaming.” It may better be interpreted as “consciousness of the divine.”

The first bambeday, or religious retreat, marked an epoch in the life of the youth, which may be compared to that of confirmation or conversion in Christian experience. Having first prepared himself by means of the purifying vapor-bath, and cast off as far as possible all human or fleshly influences, the young man sought out the noblest height, the most commanding summit in all the surrounding region. Knowing that God sets no value upon material things, he took with him no offerings or sacrifices other than symbolic objects, such as paints and tobacco. Wishing to appear before Him in all humility, he wore no clothing save his moccasins and breech-clout. At the solemn hour of sunrise or sunset he took up his position, overlooking the glories of earth and facing the “Great Mystery,” and there he remained, naked, erect, silent, and motionless, exposed to the elements and forces of His arming, for a night and a day to two days and nights, but rarely longer. Sometimes he would chant a hymn without words, or offer the ceremonial “filled pipe.” In this holy trance or ecstasy the Indian mystic found his highest happiness and the motive power of his existence.

When he returned to the camp, he must remain at a distance until he had again entered the vapor-bath and prepared himself for intercourse with his fellows. Of the vision or sign vouchsafed to him he did not speak, unless it had included some commission which must be publicly fulfilled. Sometimes an old man, standing upon the brink of eternity, might reveal to a chosen few the oracle of his long-past youth.

The native American has been generally despised by his white conquerors for his poverty and simplicity. They forget, perhaps, that his religion forbade the accumulation of wealth and the enjoyment of luxury. To him, as to other single-minded men in every age and race, from Diogenes to the brothers of Saint Francis, from the Montanists to the Shakers, the love of possessions has appeared a snare, and the burdens of a complex society a source of needless peril and temptation. Furthermore, it was the rule of his life to share the fruits of his skill and success with his less fortunate brothers. Thus he kept his spirit free from the clog of pride, cupidity, or envy, and carried out, as he believed, the divine decree—a matter profoundly important to him.

It was not, then, wholly from ignorance or improvidence that he failed to establish permanent towns and to develop a material civilization. To the untutored sage, the concentration of population was the prolific mother of all evils, moral no less than physical. He argued that food is good, while surfeit kills; that love is good, but lust destroys; and not less dreaded than the pestilence following upon crowded and unsanitary dwellings was the loss of spiritual power inseparable from too close contact with one’s fellow-men. All who have lived much out of doors know that there is a magnetic and nervous force that accumulates in solitude and that is quickly dissipated by life in a crowd; and even his enemies have recognized the fact that for a certain innate power and self-poise, wholly independent of circumstances, the American Indian is unsurpassed among men.

The red man divided mind into two parts,—the spiritual mind and the physical mind. The first is pure spirit, concerned only with the essence of things, and it was this he sought to strengthen by spiritual prayer, during which the body is subdued by fasting and hardship. In this type of prayer there was no beseeching of favor or help. All matters of personal or selfish concern, as success in hunting or warfare, relief from sickness, or the sparing of a beloved life, were definitely relegated to the plane of the lower or material mind, and all ceremonies, charms, or incantations designed to secure a benefit or to avert a danger, were recognized as emanating from the physical self.

The rites of this physical worship, again, were wholly symbolic, and the Indian no more worshiped the Sun than the Christian adores the Cross. The Sun and the Earth, by an obvious parable, holding scarcely more of poetic metaphor than of scientific truth, were in his view the parents of all organic life. From the Sun, as the universal father, proceeds the quickening principle in nature, and in the patient and fruitful womb of our mother, the Earth, are hidden embryos of plants and men. Therefore our reverence and love for them was really an imaginative extension of our love for our immediate parents, and with this sentiment of filial piety was joined a willingness to appeal to them, as to a father, for such good gifts as we may desire. This is the material or physical prayer.

The elements and majestic forces in nature, Lightning, Wind, Water, Fire, and Frost, were regarded with awe as spiritual powers, but always secondary and intermediate in character. We believed that the spirit pervades all creation and that every creature possesses a soul in some degree, though not necessarily a soul conscious of itself. The tree, the waterfall, the grizzly bear, each is an embodied Force, and as such an object of reverence.

The Indian loved to come into sympathy and spiritual communion with his brothers of the animal kingdom, whose inarticulate souls had for him something of the sinless purity that we attribute to the innocent and irresponsible child. He had faith in their instincts, as in a mysterious wisdom given from above; and while he humbly accepted the supposedly voluntary sacrifice of their bodies to preserve his own, he paid homage to their spirits in prescribed prayers and offerings.

In every religion there is an element of the supernatural, varying with the influence of pure reason over its devotees. The Indian was a logical and clear thinker upon matters within the scope of his understanding, but he had not yet charted the vast field of nature or expressed her wonders in terms of science. With his limited knowledge of cause and effect, he saw miracles on every hand,—the miracle of life in seed and egg, the miracle of death in lightning flash and in the swelling deep! Nothing of the marvelous could astonish him; as that a beast should speak, or the sun stand still. The virgin birth would appear scarcely more miraculous than is the birth of every child that comes into the world, or the miracle of the loaves and fishes excite more wonder than the harvest that springs from a single ear of corn.

Who may condemn his superstition? Surely not the devout Catholic, or even Protestant missionary, who teaches Bible miracles as literal fact! The logical man must either deny all miracles or none, and our American Indian myths and hero stories are perhaps, in themselves, quite as credible as those of the Hebrews of old. If we are of the modern type of mind, that sees in natural law a majesty and grandeur far more impressive than any solitary infraction of it could possibly be, let us not forget that, after all, science has not explained everything. We have still to face the ultimate miracle,—the origin and principle of life! Here is the supreme mystery that is the essence of worship, without which there can be no religion, and in the presence of this mystery our attitude cannot be very unlike that of the natural philosopher, who beholds with awe the Divine in all creation.

It is simple truth that the Indian did not, so long as his native philosophy held sway over his mind, either envy or desire to imitate the splendid achievements of the white man. In his own thought he rose superior to them! He scorned them, even as a lofty spirit absorbed in its stern task rejects the soft beds, the luxurious food, the pleasure-worshiping dalliance of a rich neighbor. It was clear to him that virtue and happiness are independent of these things, if not incompatible with them.

There was undoubtedly much in primitive Christianity to appeal to this man, and Jesus’ hard sayings to the rich and about the rich would have been entirely comprehensible to him. Yet the religion that is preached in our churches and practiced by our congregations, with its element of display and self-aggrandizement, its active proselytism, and its open contempt of all religions but its own, was for a long time extremely repellent. To his simple mind, the professionalism of the pulpit, the paid exhorter, the moneyed church, was an unspiritual and unedifying thing, and it was not until his spirit was broken and his moral and physical constitution undermined by trade, conquest, and strong drink, that Christian missionaries obtained any real hold upon him. Strange as it may seem, it is true that the proud pagan in his secret soul despised the good men who came to convert and to enlighten him!

Nor were its publicity and its Phariseeism the only elements in the alien religion that offended the red man. To him, it appeared shocking and almost incredible that there were among this people who claimed superiority many irreligious, who did not even pretend to profess the national faith. Not only did they not profess it, but they stooped so low as to insult their God with profane and sacrilegious speech! In our own tongue His name was not spoken aloud, even with utmost reverence, much less lightly or irreverently.

More than this, even in those white men who professed religion we found much inconsistency of conduct. They spoke much of spiritual things, while seeking only the material. They bought and sold everything: time, labor, personal independence, the love of woman, and even the ministrations of their holy faith! The lust for money, power, and conquest so characteristic of the Anglo-Saxon race did not escape moral condemnation at the hands of his untutored judge, nor did he fail to contrast this conspicuous trait of the dominant race with the spirit of the meek and lowly Jesus.

He might in time come to recognize that the drunkards and licentious among white men, with whom he too frequently came in contact, were condemned by the white man’s religion as well, and must not be held to discredit it. But it was not so easy to overlook or to excuse national bad faith. When distinguished emissaries from the Father at Washington, some of them ministers of the gospel and even bishops, came to the Indian nations, and pledged to them in solemn treaty the national honor, with prayer and mention of their God; and when such treaties, so made, were promptly and shamelessly broken, is it strange that the action should arouse not only anger, but contempt? The historians of the white race admit that the Indian was never the first to repudiate his oath.

It is my personal belief, after thirty-five years’ experience of it, that there is no such thing as “Christian civilization.” I believe that Christianity and modern civilization are opposed and irreconcilable, and that the spirit of Christianity and of our ancient religion is essentially the same.


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