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He incorporated it under the Alberta Societies Act as a non-profit enterprise, which it remains today.The mid- 1980s were the waning years of massive government spending, and aboriginal publications that had survived mainly through heavy subsidies now faced the prospect of leaner government at both the federal and provincial levels.AMMSA’s publication arm has now diverged into three.—a monthly aboriginal culture and spirituality magazine and Crowfoot’s newest publication—crosses physical and political boundaries and finds direction in issues of heart and spirit.On the very day of Ottawa’s announcement, he cut his staff of 24 in half.While many other aboriginal newspapers (mostly owned by non-natives) directed their energies to lobbying both levels of government to reverse their decisions, Crowfoot’s took another road and intensified its self-sufficiency efforts.Three years into his five-year plan, the federal government pulled its funding, giving publishers only six weeks to find new money.With provincial funding phased out and federal money about to dry up, Crowfoot realized that the survival of his publication depended upon immediate, decisive action.
But AMMSA’s flagship remains is the perfect forum for writers looking for a national native audience.
He’s been keeping kids focused and intense for 25 years and he’s good at it.
Some of these families have driven for hours on treacherous roads to get here.
Having already come up with the name “AMMSA” for his media business, Crowfoot later discovered it sounded similar to “umsa”—Cree for “something big.” Since Crowfoot is Siksika and does not speak Cree, his choice was fortuitous.
Over the years, AMMSA has indeed become something big—also something of a think tank, with Crowfoot and his managers constantly developing new ideas for aboriginal media.