we do find that programs that are run by american indians, alaska natives, for american indians, alaska natives or programs that target hispanics, run by hispanics, tend to produce better outcomes than programs that are not sensitive to those issues. so we use sort of a bias force paradigm. there are programs that are not run by the specific population group, but have modules that are targeted to the unique needs of that group. so they do not as well as the programs that are run by the specific population group, but they do better than programs that are general. so when we look at the outcomes of, say, a woman in a male program or a general program that doesn't have any gender specific programming, she doesn't do as well as the program that is targeted to, for women, run for women or a program that has gender-specific issues. the same thing for american indian, alaska natives, hispanics, african americans, and the same thing would be applicable to gay, lesbian, bisexual, and transgender. the key issue is of cultural competence and that is the thing that if indeed you know you've got a d

michael, and it's home to some 360 alaska native people. as a journalist, and as a member of the shoshone-bannock tribes, i've been writing about native americans my whole career, but little could prepare me for what happened in st. michael. many here still remember how innocently it all began. >> growing up, there's so many good memories.m9k the thing i enjoyed the most was the community gathering, the community being together as one and having fun. it was good to see people happy. >> my grandpa taught me how to hunt and fish. i used to love to go out with him, go fishing, hunting and trapping. >> my earliest memories was people were very devoted catholics. we went to catechism right out of school. we'd run straight across to the church where... right next to the catholic church from the old school. >> trahant: the church in st. michael was built in the early decades of the 20th century as missionaries helped spread catholicism across native alaska. >> before the white man came, the eskimos believed that everything had a spirit. we respect

facilitate the recovery, whether it's a gay, lesbian, bisexual individual, an american indian, alaska native, someone from the hispanic community, a white from appalachia. you're still trying to facilitate recovery. so that is the one thing that we have in terms of cultural competence and we have to radiate out from that by bringing in all the other idioms and icons and beliefs associated with substance use, but we're trying to achieve that. so that gives us a good position to start from. very good. when we come back, i want to get more into really the specifics among groups of what the, basically, the approach should be for each one of these groups within the context of providing services. we'll be right back. well, i think treatment programs that recognize that language and cultural icons and support and cultural imagery play a critical role in how a person relates both psychologically and socially could position themselves to do a better job at reaching the person who is affected. so one size does not fit all, but the strategy is one of welcoming and incentivizing through environmental an

alaska at least 15,000 years ago. today's inuit and yupik eskimos and inland athabaskan cultures are the successors of native peoples who coexisted with the environment over very long periods. alaska has also been part of the international economy since european ships visited in the 18th century. this is apparent in the range of european place names, but especially in the enduring influence of the russians, who first settled here 200 years ago. the russians first came to alaska to exploit the land for its natural resources. they established trading posts initially to collect the skins of sea mammals, such as seals and sea otters. the russians remained for over a century before selling the state to the united states in 1867. [choir singing] a large number of alaskans are still russian orthodox, and the diverse population is reflected in the congregation at the russian orthodox cathedral in anchorage as easter is celebrated. native alaskans have found ways of blending russian religion with traditional practices. they are also beginning to reclaim their history and their relationship to nature. for the native peoples of al

according to the latest census, the population is 245 people, and nearly all of them are alaska natives. the village, which is one square mile, sits right along the shores of the beaufort sea 70 miles away, 70 miles away from the proposed offshore drill site. the e.p.a.'s appeal board ruled that shell had not taken into consideration emissions from an ice-breaking vessel when calculating overall greenhouse gas emissions from the project. at stake is an estimated 27 billion barrels of oil. that's how much the u.s. geological survey believes is in the u.s. portion of the arctic ocean. for perspective, that represents two and a half times more oil than has flowed down the transalaska pipeline through its 30-year history. the pipeline is getting dangerously low on oil, and at 660,000 barrels a day is carrying only one-third of its capacity. so we hear what the president is saying, but his own agencies are going in the opposite direction. let's take another example. we are approaching june. the department of interior has not conducted an offshore lease sale in the gulf of mexico, which usual

the country, including appalachian counties in kentucky and west virginia, native american counties in south dakota and alaska, latino communities in arizona and new mexico, african-american communities in mississippi and south carolina, and urban communities in philadelphia, new york, baltimore, and st. louis. so i say to my colleagues on the other side if you're going to cut funding for training new doctors, let us at least ensure that the communities with the greatest need are placed at the front of the line. i urge my colleagues to vote yes on this final amendment. thank you, madam speaker. i yield back my time. the speaker pro tempore: the gentleman from south carolina yields back the balance of his time. for what purpose does the gentleman from kentucky rise? mr. guthrie: thank you, madam speaker. i claim time in opposition. the speaker pro tempore: the chair would note that the gentleman did not reserve a point of order. does the gentleman seek time in opposition to the motion? mr. guthrie: i withdraw my point of order. the speaker pro tempore: the gentleman is recognized for five minutes. mr. guthrie:

native industry. more power to them. that's good for them. but we have it here, too. and i still think there's plenty of oil in alaska, lots of it. and they haven't started looking for natural gas up there. they probably have as much as natural gas up there as anybody. i learned this from the coast guard, because of the reseeding ice in the north pole, if that's it, whatever it is, there is now a waterway, a northwest passage across the top of the -- north america. you can sail from the atlantic to the pacific. you can also, if that water stays open, you can drill for natural resources there and the unclaimed international water gets claimed by who puts the most activity in that water. and one of the questions is, the russians are pouring in ships and trawlers and other things in that whole area up there, canadians claim so much, but there is a lot more and why are they after it? it's not for fish, my friend. but oil and gas. really? wow. time goes fast when you are having fun. thank my friend for joining me. the speaker pro tempore: under the speaker's' policy of january 5, 2011, the chair recognizes the gentleman from arizona,