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The Youth Substance Prevention Program (YSPP) at Coyote Valley Band of Pomo Indians empowers youth to make healthy choices through culturally relevant activities, mentorship, and community support—building resilience, leadership, and strong connections to help young people thrive free from substance misuse. YOUTH SUBSTANCE PREVENTION PROGRAM The Youth Substance Prevention Program (YSPP) is committed to educating and empowering youth to make positive, healthy choices. Through culturally relevant activities, mentorship, and community support, we provide the tools and knowledge needed to prevent substance use and build resilience. YSPP fosters a safe and supportive space where youth can develop leadership skills, build strong connections, and engage in fun, meaningful experiences that promote overall well-being. Together, we are creating a future where young people thrive—free from the harms of substance misuse. Services-Youth YSPP is dedicated to preventing youth substance use by promoting healthy choices, building resilience, and strengthening community connections through culturally relevant education and activities. Who Can Join? Our program is dedicated to empowering Native youth, ages 12-24 , through education and leadership in substance prevention. The program is divided into two key groups: Youth Advocates (Ages 14-17) Our Youth Advocates are passionate young individuals working diligently on personal growth. They focus on a variety of areas, including public speaking, policy development, physical and mental health, and substance prevention advocacy. Additionally, they work on strengthening their leadership skills through event planning and community engagement. We also emphasize the importance of cultural practices as part of substance prevention, engaging in activities that promote traditional knowledge and identity. Young Adult Leaders (Ages 18-26) Our Young Adult Leaders serve as mentors for the Youth Advocates. They provide guidance, facilitate mentorship activities, and support the development of leadership, policy, and substance prevention initiatives. Through their leadership, they play a vital role in the success and growth of our youth participants. Eligibility: Federally recognized tribal member Ages: 12-24 Contact Us Program Details: Education & Awareness: Workshops on substance misuse prevention and mental wellness Culturally rooted teachings that honor traditions and identity Mentorship & Leadership Development: Guidance from positive role models and mentors Opportunities for youth leadership and community involvement Skill-building in decision-making, communication, and goal-setting Community Engagement & Activities: Team-building events, outdoor activities, and cultural gatherings Volunteer opportunities to give back to the community Youth-led initiatives to promote a substance-free lifestyle Support & Resources: Access to counseling and mental health support Peer support groups and a safe space for open conversations Connection to local resources and family support programs We're hiring! Become a part of our team! All positions are considered temporary internships. Youth Advocate employment is structured around school schedules. Youth Advocate Requirements: Must be Native American 14-17 years of age Have reliable transportation to and from work Must commit to 16 hours of work per week Have good school attendance Obtain school work permit Youth Adult Leader Requirements: Must be Native American 18-26 years of age Must have reliable transportation to and from work Must commit to 20 hours of work per week Interested? Email Project Coordinator Brochures: Youth Substance Prevention Program Opioid Facts Apply Nitro City Racing Team building activity-Go Kart racing Nitro City Racing team building activity with the interns. Nitro City Racing Team building activity-Go Kart racing 1/20 Jazmin Lopez-Cedillo Elevated Youth Project Coordinator Contact Phone: (707) 472-2243 email: eypc@coyotevalley-nsn.gov Jazmin Lopez-Cedillo Events No events scheduled

The Sacred Roots Program at Coyote Valley supports Native youth with education, mentorship, and culturally based activities to prevent substance use. By strengthening cultural identity and resilience, it promotes healthy choices and long-term well-being. Wildfire Preparedness The Wildfire Preparedness program strengthens community safety by promoting proactive fire prevention and readiness. Efforts include supporting vegetation management to reduce fuel loads, increasing awareness of defensible space practices, and providing clear, ongoing fire prevention outreach. The program also works closely with Tribal departments to coordinate safety measures and ensure the community is prepared before, during, and after wildfire events. Services-Family Contact Us Program Details: Vegetation management support Defensible space awareness Fire prevention outreach and Tribal safety coordination Richard Campbell Jr. EPD Director Contact Phone: (707) 472-8950 email: epddir@coyotevalley-nsn.gov Richard Campbell Events No events scheduled

In 1835, Spanish troops led by Captain Sepulvedo Vallejo came to procure Indians from Coyote Valley and the surrounding area, to work on houses and forts being built at Sonoma, followed soon after by expeditions to procure Indian children as slaves. Coyote Valley, Calpella, and Redwood Valley... Coyote Valley History Ancestorial Territory The Pomo people have lived in the areas of Mendocino, Lake, and Sonoma counties for many millennia, denoting the thousands upon thousands of years our people have lived and thrived in the area now known as Mendocino County. These people differentiated themselves in many ways, one such being their language. By dialect these people are further broken down as Northern, Central, Eastern, Northeastern, Southeastern, Southern, and Kashaya (Southwestern) peoples who spoke the same languages over a range of their territories. The Pomo people were weavers, famous for their beautiful basketry, healers, whose songs and ceremonies called upon divine and sacred healing powers, and a peaceful people, who made many connections with surrounding indigenous groups who bordered their greater territory. Oral traditions strengthened communities, stories of creation, of the natural world, and of the spirits that lived alongside the people. The Sho:daxay (Shodakai) Pomo, our people, originate in the northern territory alongside the Russian river of the Pomo homeland, the dialect predominately of Northern Pomo. Map of the Pomoan languages (Walker 2020). “Northern Pomo.” California Language Archive, cla.berkeley.edu/languages/northern-pomo.html. The 1800's Nestled in the foothills alongside the east fork of the Russian River, Coyote Valley was one of several valleys running along the river’s many branches. In the 1800s, it was described as being “all brush,” a “bare trace of land, where nothing grew, no trees or shrubs, just grasses.” However, a thriving population of Indians lived in this valley long before settlement occurred and still inhabited the area when the first non-Indians came. In 1835, Spanish troops led by Captain Sepulvedo Vallejo came to procure Indians from Coyote Valley and the surrounding area, to work on houses and forts being built at Sonoma, followed soon after by expeditions to procure Indian children as slaves. Coyote Valley, Calpella, and Redwood Valley were “settled” sometime early in the 1850’s as part of the township of the Ukiah and hence divided into grants of land and farms. On December 10, 1878, a group of Indians of the Ca-ba-kana, Pomo, and Katca tribes of Redwood Valley bought seven acres of the land in Coyote Valley for two hundred dollars. The land was mostly flat and extended to the western edge of the property and was part of Riverside Ranch, a large ranch owned by Lucius Byron Frasier. Title to the Old Rancheria was held in common by the “Redwood Valley Tribe.” Although eighteen men were listed in the deed as owners, it appears that there were usually no more than five or six families living there at any given time. The Indians of Coyote Valley rejected housing provided by the ranchers and preferred to live in “grass homes” on their own property, but some wooden houses also stood on the land. These homes were made of rough redwood board and batten construction. There were few windows, and in some cases, the houses were without doors. Their homes did not have running water, unlike the homes of their non-Indian neighbors. The Indians would pack buckets of water to their homes from the river or from a year-round spring located near their homes. Early 1900's In 1909, the Bureau of Indian Affairs (BIA) purchased land in Coyote Valley for the benefit of the Indians of the Ukiah Valley. The land, known as the Coyote Valley Rancheria, was made up of 101 acres and consisted of three distinct sections: rivers bottom, sloping hillside and a flat terrace land overlooking the river. According to residents of the Rancheria, there were live oaks and white oaks growing in isolated and dense groves on the bottomland. It was “open in places, rocky grasslands also in other places and poison oak all over.” The traditional diet of the Coyote Valley Rancheria residents underwent change long before the establishment of the Rancheria in 1909. Residents stated that whites had essentially destroyed traditional sources of clover and acorns and only a few were left accessible to them. Deer were scarce, but the fishing remained good. No livestock other than poultry were kept on the Rancheria. During the summer, deer were hunted in the hills around the valley. For the most part, however, residents depended upon stores in Ukiah as the major source of food. Residents’ memories of buying dry goods in Ukiah were not pleasant. By the early 1920s, it appears that eight individuals held assignments on the Coyote Valley Rancheria. In the mid-1940s, nine field assignments were issued for agricultural and related activities; three of the assignments were issued to residents who already had house assignments there, while six were issued to residents of Pinoleville. As with most Indians throughout the country, Coyote Valley Rancheria residents were discriminated against in the Ukiah Valley. Stores in town would not allow Indians to try on ready-made clothing, which meant they had to take a trip to Santa Rosa if they wanted to try on clothes before purchase. They were not served in local beauty parlors, and only one restaurant, run by a Chinese family, would accept Indian patronage. The local movie theater permitted Indians to sit only in the balcony. In the 1920s, a number of residents attempted to enroll in local schools. One resident recalled, “They didn’t allow Indians,” although there were occasional exceptions. Coyote Valley Indians attended an Indian school in Pinoleville as well as the Sherman Institute in Riverside, California, and Chemawa Indian Training School in Oregon. Four Indian men attempted to steal wine from the storage facility of an Italian grape grower. When the grower confronted them, he was fatally shot. All four men were indicted and brought to trial. Three were convicted and received lengthy prison sentences. The fourth, an Indian from the Old Rancheria, was found not guilty. Their defense was conducted by Ukiah lawyer Arthur "Wessels", whose fee was $250.00 at 8% per year payable in two years. The promissory note was signed on January 26, 1924, and was secured by a mortgage on the Old Rancheria. The young Indian families were unable to pay the principal or interest on the note. Wessels eventually assigned the lot to Mrs. Susan Husted of Ukiah for $250.00. Finally, on January 27, 1928 the court issued a decree of foreclosure and order of sale. On April 21, 1928, by order of the court, the land was sold on the steps of the courthouse to the highest bidder for the sum of $376.50. By the 1940s, this discrimination had, in the main, ended largely due to the efforts of the Pomo Mothers Club . Employment was usually seasonal. Men, women and older children picked fruit and hops from March to July and grapes and pears from September to October. In the early years, women were not allowed to pick pears since it was considered too difficult. Some women did laundry and housekeeping for white families, but from November to March there were usually no significant income at all for any of the Rancheria’s residents. For men as well, winter offered few employment opportunities. In need for a mechanism, whereby Coyote Valley Rancheria residents could regulate their own business activities, 12 members passed the constitution and by-laws for a regulatory organization. On May 27, 1947, The Growers of the Coyote Valley Rancheria Association was formally organized. This photo depicts a view of what is now known as the Bushay Recreation Area and Eastside Trailhead area of Lake Mendocino before the Pomo Indians were removed for the development of the Russian River dam. (1953) Mid 1900's Diane-Ortiz, Altheia Campbell-Ortiz, Hannah Ortiz, Janet Ortiz-Mulhorn, Josephine Campbell-Bernard, Altheia Ortiz-Magana In a report produced in 1951 by the Bureau of Indian Affairs, the Rancheria was described as having three distinct levels. The first level, located on the main highway, was the location of the homesites. The seven or eight houses, all constructed by the Indians themselves, were in good condition with electricity in all the houses. The second level was agricultural with about 13 acres of the vineyard being farmed by members of the Pinoleville Rancheria. The report also indicated that there were two wells on the Rancheria, a spring providing one family with freshwater and one water tank with a holding capacity of six thousand gallons. Ten years after the sale, the status of the Coyote Valley Indians came up again. Although the bill HR 6692 specified that Coyote Valley’s status as a recognized tribe was “terminated,” the Indians believed there tribal status was illegally destroyed. In 1973, James F. King, an attorney with the California Indian Legal Services, wrote to the BIA in Sacramento on behalf of the Coyote Valley Indians, inquiring as to the specific legal authority for the condemnation of the Coyote Valley land and the termination of their tribal status. On February 20, 1976, a final declaratory judgment and permanent injunction was issued by action of Eddie F. Knight versus Thomas S. Kleep and by Judge W. I. Sweigert, United States District Court, North District of California (Actions 73 – 0334; 74 – 0005). This judgment declared that termination of the Coyote Valley Rancheria in 1957 was invalid and that the government-to-government relationship between the United States and the Coyote Valley Pomo, as documented on the various Rancheria distribution plans, continued to exist. The Coyote Valley Band of Pomo Indians regained their status as a recognized tribal group. Thus, in 1976, the Coyote Valley Tribal Council was organized for the primary purpose of regaining a land base for the band and to promote the economic and social welfare of its members. On October 3, 1980, the General Council ratified the governing document entitled, The Document Embodying the Laws, Customs and Tradition of the Coyote Valley Band of Pomo Indians. Prior to the late 1970’s, the tribe had begun looking for property that would be suitable for a residential community. A Community Development Block Grant was awarded to the tribal community from the U.S. Department of Housing and Urban Development (HUD) in 1979, to purchase a 52 to 76 acre parcel in Redwood Valley, California. The land was taken into Federal Trust status the same year. A Secretarial proclamation declared this new tribal land to be a federally recognized Indian reservation. 1 Carpenter, Aurelius O., and Percy H. Millberry. “Early Settlement.” History of Mendocino and Lake Counties, California, with Biographical Sketches of the Leading, Men and Women of the Counties Who Have Been Identified with Their Growth and Development from the Early Days to the Present. Los Angeles, Cal.: Historic Record, 1914. 70. Print. 2 Carpenter, Aurelius O., and Percy H. Millberry. “The Grant.” History of Mendocino and Lake Counties, California, with Biographical Sketches of the Leading, Men and Women of the Counties Who Have Been Identified with Their Growth and Development from the Early Days to the Present. Los Angeles, Cal.: Historic Record, 1914. 82. Print. Present Day

Native Connections at Coyote Valley is a SAMHSA-funded program focused on suicide prevention, mental health awareness, and substance use disorder prevention for Native youth ages 10-24. It strengthens Tribal communities through culturally relevant behavioral health services and pathways to healing ICWA (Indian Child Welfare Act) The Indian Child Welfare Act (ICWA) was enacted in 1978 to protect the best interests of Native children and to promote the stability and security of Tribal families and communities. At the Coyote Valley Band of Pomo Indians, our Health and Human Services Department carries out the Tribe’s ICWA program to ensure that Tribal children remain connected to their families, culture, and community. Our program works closely with county child welfare agencies, state courts, and families to advocate for the rights of our Tribal children and to make sure that ICWA’s provisions are followed. Services-Family Program Goals Advocacy & Protection: Ensure the rights of Tribal children and families are respected in all child welfare proceedings. Cultural Connection: Maintain and strengthen the connection of our youth to their Tribal culture, traditions, and community. Family Support: Provide resources and referrals that help families stay together in safe and healthy homes. Collaboration: Work with state, county, and federal agencies to make sure ICWA laws are followed in every case involving Coyote Valley children. Prevention & Education: Offer guidance, education, and support to families to prevent child removal and to promote family wellness. Program Details: Representation of the Tribe in ICWA-related child welfare cases. Advocacy for placement preferences that keep children within their family, Tribe, or Native community. Case management and support for families navigating child welfare proceedings. Coordination with social service providers to strengthen family stability and safety. Education for Tribal members and external agencies about ICWA rights and responsibilities. Culturally appropriate resources and referrals for families in need. Why ICWA matters For generations, Native children were disproportionately removed from their homes, communities, and culture. ICWA protects our children and strengthens Tribal sovereignty by ensuring that decisions about our children are made with the involvement of their Tribe and with respect for their cultural heritage. At Coyote Valley, we are committed to ensuring that no child loses their connection to who they are and where they come from. Contact Information If you have questions about ICWA or need assistance, please contact: Coyote Valley Health & Human Services Department – ICWA Program Contact Us ICWA Brochure Download our ICWA Program Brochure to learn more about services, rights, and resources available for families. Interested in becoming a Tribally Approved Home? Click here to learn more Bernadette Mora HHS Director Contact Phone: (707) 472-3000 email: hhsdirector@coyotevalley-nsn.gov Bernadette Mora Events No events scheduled

Experience the rich culture of the Coyote Valley Band of Pomo Indians through their vibrant language, traditional foods, and ceremonial dancing that honor ancestral heritage and strengthen community bonds. Culture Mihim! Sho:wdaxay khe ya na! Greetings! We are from Eastern Valley (Coyote Valley)! Chiba: ta ya naʔ Who are we? Our culture is deeply woven into the hearts of every Coyote Valley tribal member, carrying the wisdom and strength of our ancestors forward. Despite generations of challenges, from displacement and efforts to erase our traditions, the Coyote Valley Band of Pomo Indians has remained traditional in our identity. Our connection to the land, our language, and our customs continues to thrive because of our resilience and the deep spiritual bond we share with our Pomo heritage. Through dedicated efforts, we are revitalizing our traditions and ensuring that future generations embrace their cultural identity with pride. We offer programs focus on language preservation, traditional arts, and intergenerational learning, keeping the spirit of our people alive. Our commitment to preserving our traditions is unwavering. With each new generation, our culture grows stronger, ensuring that the legacy of the Coyote Valley Band of Pomo Indians endures. We invite our people to join us in this journey of cultural renewal and celebration. Our Language yaʔ jano The Northern Pomo language is one of the seven distinct Pomoan languages traditionally spoken by the Pomo people of Northern California. Like many Indigenous languages, Northern Pomo faced a decline due to colonization, forced assimilation, and the suppression of Native languages in schools and institutions. Despite these challenges, efforts to revitalize and preserve Northern Pomo are ongoing. The Coyote Valley Band of Pomo Indians is actively working to reawaken the language through language classes, cultural programs, and intergenerational learning initiatives. These efforts help ensure that younger generations can connect with their heritage and keep the language alive. Northern Pomo is more than just a means of communication—it carries the stories, traditions, and worldview of the Pomo people. By speaking and learning it, we honor our ancestors and strengthen our cultural identity. Through dedication and community support, we continue to reclaim and preserve our language for future generations. Food maʔa The Northern Pomo people traditionally relied on the abundant natural resources of Northern California’s rivers, lakes, forests, and grasslands for their food. Their diet was deeply connected to the land, and they practiced sustainable harvesting methods to ensure the availability of resources for future generations. The Northern Pomo diet was rich in nutrients and seasonally varied, relying on deep knowledge of the environment and sustainable harvesting techniques. Food preparation often included drying, smoking, roasting, and grinding, ensuring that food was preserved and available year-round. Traditional salmon smoking used by Coyote Valley Pomo Indians Traditional Northern Pomo Food Sources Acorns, berries, seeds and nuts, roots Fresh water fish Game such as; deer, squirrels, elk, and rabbit Shellfish-mussels, clams, and abalone Fowl-quail, ducks, geese Seaweed and algae Mushrooms Insects such as grasshoppers and caterpillars were often eaten for added protein sources Cultural Practices Coyote Valley Band of Pomo Indians have a deep-rooted culture centered on our connection to the land, community, and spiritual beliefs. Our traditions reflect a way of life that honors ancestral knowledge, nature, and balance. These cultural practices continue to hold significance, as they help preserve the identity and strength of the Coyote Valley Band of Pomo Indians. These practices include basket weaving, beadwork and regalia, fire ecology and land preservation, storytelling, and ceremonial dances and songs. One of our biggest ceremonies of the year is called Big Time where we share ceremony, dance, song, and singing. A Big Time serves as a sacred event where tribal members reconnect with their traditions, ancestors, and each other. These gatherings have been held for generations and remain an essential part of our cultural preservation and to bring our people together. 2025, Big Time at Coyote Valley Reservation. At Coyote Valley, we are committed to preserving and revitalizing our cultural heritage by introducing our youth to traditional practices such as dancing, singing, and regalia making. These efforts are facilitated through various programs within our Health and Human Services Department and Education Department, aiming to strengthen cultural identity and ensure these traditions thrive for future generations. Our Education Department offers multiple programs to Tribal Members from Kindergarten to collegiate students, providing guidance and support to help them achieve their educational goals. By integrating cultural traditions into educational initiatives, we empower our youth to embrace their heritage while pursuing academic success. Through these initiatives, we strive to cultivate a strong, vibrant sense of identity among our youth, ensuring that our cultural traditions remain a cornerstone of our community's future. Children are often introduced to dancing, singing, and regalia making at a young age, as these traditions are vital to preserving Northern Pomo culture and identity. By learning these practices early, children develop a strong connection to their heritage, ensuring that cultural knowledge is passed down through generations. Regalia Pomo regalia refers to the traditional attire and adornments worn by the Pomo people during ceremonial and social gatherings. These elaborate ensembles are crafted with meticulous attention to detail, incorporating materials such as feathers, beads, shells, and finely woven fabrics. The creation of regalia is a sacred practice, embodying the Pomo's deep spiritual connection to nature and our ancestors. Today, the preservation and revitalization of regalia-making practices are vital to sustaining our cultural heritage. Men's headpiece known as a flicker. Woman's headpieces often entail a top knot of feathers made from turkey, hawk, and eagles. ʔishiʔ (Men's coat piece made of turkey feathers and abalone and used for ceremonial dancing. ) Beading Beadwork was introduced to the Pomo tribes through trade with neighboring coastal communities. Shell beads, collected during annual treks to the Pacific coast, became integral to Pomo culture, serving as part of a complex currency system. These beads were highly valued and often used to adorn baskets, especially those intended as wedding gifts. The incorporation of beads into Pomo basketry reflects the tribe's adaptability and engagement in extensive trade networks, enriching their cultural expressions and artistic traditions. Today, beading is more of a artistic cultural practice and is often admired for it's intricacy of detail in designs and are used for earrings, headpieces, regalia, necklaces, and more!

We strive to collaborate with the members and departments of the Coyote Valley Band of Pomo Indians to protect and restore the environmental health of the reservation in a culturally sensitive manner. ENVIRONMENTAL PROTECTION DEPARTMENT Katawna Ford Environmental Specialist , EPD (707) 485-8723 x 2261 epdes2@coyotevalley-nsn.gov Israel Pulawa Water Resource Specialist, EPD (707) 485-8723 x 2210 water@coyotevalley-nsn.gov OUR MISSION Din e a mete ma- “Remember Mother Earth” As water is the substance of life so is our beloved Mother Earth. Our responsibilities are to protect the two-legged, four-legged, the winged ones, the ones that crawl on their belly, human health, land, air, and water by developing environmental laws and regulations with a commitment to the tribal membership, sustainability, partnership, and restoration. We strive to collaborate with the members and departments of Coyote Valley Band of Pomo Indians to protect and restore the environmental health of the reservation in a culturally sensitive manner. The department will collaborate with federal, state, and local agencies as well as other tribes to procure funding for the benefit of the environment and health of the Reservation and to ensure that Coyote Valley Band of Pomo Indians is made aware of important decisions and issues which may impact the reservation or its members. ABOUT US The Coyote Valley Environmental Protection Department is active in water quality testing, stream monitoring, solid waste planning and implementation, invasive species monitoring, planning for native species protection, environmental health outreach, youth intern training, drought and hazard mitigation planning, as well as collaborating with other departments to meet the needs and concerns of the human and environmental health of the members, residents, guest, and employees of Coyote Valley Reservation. The Environmental Protection Department works within the land base of approximately 78 acres of Federal Trust Land with an exterior boundary to the south by Forsythe Creek with some sections of the creek having Reservation land on both sides, and the exterior boundary to the East is the West Fork of the Russian River with a small section where both banks lie within the Reservation. This section includes the confluence with Salt Hollow Creek. Additionally, outreach programs update members living on and off the Reservation regarding Environmental Protection Department activities on the reservation as well as environmental issues in general. GRANTS BIA Tribal Transportation Program (TTP) DOI Bureau of Reclamation: Riverbank Restoration US EPA Environmental Information Exchange Network Grant Program provides funding to develop an Internet-based, secure network that supports the electronic collection, exchange, and integration of high-quality data. US EPA Performance Partnership: (GAP, WPC 106, NPS 319) General Assistance Program (GAP): EPA provides assistance to the Tribe to develop the capacity to manage our own environmental protection programs and to develop and implement solid and hazardous waste programs. Clean Water Act Section 319 (NPS 319): EPA provides grants and technical assistance to support tribal environmental programs in assessing and managing nonpoint source (NPS) pollution problems and threats. Clean Water Act Section 106 (WPS 106): EPA provides assistance to establish and administer programs for the prevention, reduction, and elimination of water pollution. Follow Us On Facebook

The Coyote Valley Band of Pomo Indians is a federally recognized Tribe located in the heart of Mendocino County, Redwood Valley, California, USA. The reservation is approximately 82.36 acres of trust land. Elders Council Back Row, Left to Right: Fred Ortiz Sr., Terri Hanna, Melvin Campbell. Front Row, Left to Right: Fred Naredo Sr., Vera Roman, Peggi Mitchell, Stephanie Stark. Government RFP's Tribal Police Culture Art Foods Housing Language History Migration Story Homeland European Contact Removal Indian Territory Turn of the Century Present Day Economic Development CEDCO CVRE CVEE Careers All Open Positions

The Coyote Valley Band of Pomo Indians offers utility assistance through the BIA Financial Assistance and Social Services program and LIHEAP, helping eligible families with cash support for essential needs, home energy bills, weatherization, and energy-related repairs. UTILITY ASSISTANCE AND LOW INCOME HOME ENERGY ASSISTANCE PROGRAM (LIHEAP) The Tribe provides Utility Assistance to eligible Tribal Members. Additionally, the Low Income Home Energy Assistance Program (LIHEAP) helps families manage home energy costs, energy crises, weatherization, and minor home repairs to ensure a safe and healthy living environment. Services-Housing The Utility Assistance Program provides federally funded assistance in managing costs associated with home energy bills, energy crises, and weatherization and energy-related minor home repairs. Eligibility: Tribal Members of Coyote Valley Band of Pomo Indians in need of financial or energy assistance are encouraged to apply. For more information, program guidelines, or to submit an application, please contact the Coyote Housing Department. Qualified Tribal Members are eligible for up to $350 of utility assistance. Program Details: Qualified utility bills include: Gas Electricity Propane Water services Paul Fernandez Deputy Director of Administration Juanita Arreguin Housing Coordinator Contact Events No events scheduled Juanita Arreguin email: housingcoordinator@coyotevalley-nsn.gov Phone: (707) 472-2287 Paul Fernandez email: hdpc@coyotevalley-nsn.gov Phone: (707) 472-2243

Amanda Pulawa serves as Treasurer of the Coyote Valley Band of Pomo Indians, bringing dedication and expertise to managing the Tribe’s financial health and supporting initiatives that strengthen the community’s growth and well-being. Coyote Valley Tribal Council Back Amanda Pulawa Treasurer, Coyote Valley Band of Pomo Indians Elected in 2024 Amanda Pulawa has served as Tribal Treasurer on the Coyote Valley Tribal Council since January 2019. Her dedication to this role has deepened her passion for community service and inspired her to pursue a degree in Business Accounting and Management, further strengthening her leadership and financial stewardship. Committed to advancing her community, Amanda is passionate about youth programs, environmental stewardship, and economic development within tribal government. Her professional background reflects a strong foundation in community-centered work, with previous roles including Preschool/Daycare Assistant, Youth Coordinator, EPA Administrative Assistant, and various positions within the Gaming Commission, including Commissioner. Beyond her professional contributions, Amanda has actively served on several key committees, including the Coyote Valley Education Center Parent Committee, the Pinoleville Head Start and Early Head Start Policy Council, and Coyote Valley 4-H. In these roles, she has consistently advocated education and youth empowerment. A devoted mother of five and proud grandmother of two, Amanda cherishes time spent with her family and finds joy in nurturing strong bonds and cultural traditions. She is also a gifted artist, known for crafting traditional regalia dresses for women and girls—an expression of her deep respect for heritage and cultural continuity. In addition, she lends her creativity to community events, designing vibrant decorations that bring warmth and celebration to tribal gatherings. Often called upon for her festive touch, Amanda pours her heart into everything she does, uplifting those around her with her passion, creativity, and generous spirit.

The Sacred Roots Program at Coyote Valley supports Native youth with education, mentorship, and culturally based activities to prevent substance use. By strengthening cultural identity and resilience, it promotes healthy choices and long-term well-being. Solid Waste, Recycling, and Hazardous Household Waste The Solid Waste, Recycling, & HHW program supports a cleaner, healthier community through coordinated waste management and public education. This includes organizing tribal waste cleanup events, planning safe and accessible options for Household Hazardous Waste (HHW) disposal, and providing ongoing recycling support, education, and outreach. The program also promotes composting and other waste-minimization efforts to reduce environmental impacts and encourage sustainable practices across the community. Services-Family Contact Us Program Details: Tribal waste coordination & cleanup events Household Hazardous Waste (HHW) disposal planning Recycling support, education, and outreach Composting and waste minimization programs Richard Campbell Jr. EPD Director Contact Phone: (707) 472-8950 email: epddir@coyotevalley-nsn.gov Richard Campbell Events No events scheduled