“Jack Potter Jr., engaged in deeply inappropriate and unwelcome sexual conduct toward me by sending unsolicited explicit images of his own body, including genitalia, buttocks, and anus, accompanied by extremely graphic hyper-sexualized statements. This behavior was NON-CONSENSUAL, degrading, and created significant emotional distress and anxiety for me. In light of these actions, I do not believe Mr. Potter should be regarded or esteemed as a person of strong moral character or as a suitable exemplar of leadership. True leadership requires integrity, respect for others—especially those in positions of lesser power—and adherence to basic standards of decency and consent. Conduct of this nature falls far short of those standards and undermines the public/community trust. My purpose in making this statement is not to “defame” or to “out”, Jack Potter, but to speak truthfully about my direct experience, to protect others who may be vulnerable, (especially our young people and vulnerable/destitute tribal members and to call for accountability that reflects the values of respect, dignity, and ethical governance that we as Indian People are entitled to. As Native people, our healing from trauma and abuse—especially the deep wounds inflicted by sexual misconduct, exploitation, and violations of trust—requires us to confront and dismantle the sick culture of lust and perversion that has infiltrated our programs, institutions, and leadership structures. Traditional Indigenous values across many tribes historically emphasized respect, consent, sacredness of the body and spirit, integrity in leadership, and severe accountability for those who betrayed communal trust through sexual harm. These principles protected our communities and ensured that those in positions of power modeled dignity, restraint, and responsibility rather than unchecked desire or dominance. When individuals who embody or enable perversion hold authority—whether as leaders, program administrators, or influencers—it perpetuates cycles of silence, denial, and re-traumatization. Survivors are re-victimized by the very systems meant to provide safety and healing, while the community suffers erosion of cultural integrity and spiritual well-being. True recovery demands that we first purge these toxic influences: remove perpetrators and enablers from roles of influence, restore accountability rooted in our ancestral teachings, and rebuild environments where respect and consent are non-negotiable. Only then can we fully reclaim the ceremonial, communal, and personal paths to healing—through ceremonies, storytelling, elder guidance, and collective support—that honor our resilience and conceptual sovereignty. Without this cleansing, the foul poison lingers, blocking the medicine of light that we so desperately need to move forward as whole, strong, stable people.