Leif Erikson sighted the northern coast of North America in approximately 1000 C.E., calling it Vinland. Shortly thereafter, around 1003, the Vikings founded a settlement in present-day L’Anse aux Meadows, Newfoundland. They encountered “Red Indians” (as distinguished from the Inuit), whom they called skrælings, an archaic word of uncertain meaning but commonly assumed to mean something like “wretches.” These meetings are recorded in the Icelandic sagas.
Since the legislation was first introduced in 2011, local community members, environmental activists, and Ojibwe Bands from throughout the region have fiercely opposed it. The Bad River Band asserts that the legislation violates their rights to hunt, fish, and gather in ceded territory reserved in treaties with the United States in 1837 and 1842 and that the state has failed to consult with them on the bill. They are currently seeking federal redress. However, Governor Walker and Wisconsin Republican legislators have disregarded this opposition and have received $15 million from mining executives and supporters.
Thigpen describes the voyage of New England missionaries to Hawai’i and the political shifts occurring on the island that signaled the powerful role women would play in the cultural interactions that lay ahead.
In this excerpt, Lisa Blee examines how the war in Iraq informed the Historical Court of Justice’s decision to exonerate Chief Leschi 150 years later.
Sovereignty is a contested term in Native American and Indigenous Studies, but as political scientist David Wilkins has asserted, tribal sovereignty is not the same as Western concepts of sovereignty. It exists as a “spiritual, moral, and cultural force” that propels a tribal community towards political economic and cultural integrity and “mature relationships” with itself, with other groups, and with the environment. The Great Lakes Indian Fish and Wildlife Commission (GLIFWC) exemplifies this definition and shows how tribal sovereignty applies to the complex process of decolonization among Lake Superior Ojibwe.
In this excerpt from Choosing the Jesus Way, Angela Tarango tells the story of Charlie Lee, an American Indian convert to Christianity who embraced both the Indian and Pentecostal parts of his life.
The Indians fought to right the relationship they had with the North Carolina settlers and colonial government. They had been insulted, abused, enslaved, and cheated by traders. They lost land. And their complaints fell on deaf ears.
Tracy Devine Guzman gives a book talk about Native and National in Brazil: Indigeneity after Independence, at Books & Books in Coral Gables, Florida.
As Sherman points out, whether gaming can be a viable means of asserting and defending tribal sovereignty in the long term remains under debate. What does seem clear, however, is that Mashantucket Pequots’ recognition by the federal government produced new political, cultural, and economic dilemmas as well as important new possibilities for revitalizing and sustaining the tribal nation.
Rethinking how the representation of indigenous needs and interests works in local, national, and international politics, and reconfiguring the problematic relationship between indigeneity and dominant sovereignty, means more than Native peoples’ being inserted, or even inserting themselves, into existing political structures and institutions—however crucial and challenging that feat continues to be. At the very least, it must also mean rethinking sovereignty in collaboration with indigenous peoples and not for them.
That reaction to Indians’ pursuit of wealth has a lot to teach us, not only about common conceptions of Indians but also about dilemmas inherent in Indian/non-Indian relations and in America’s economy because of that economy’s foundation in lands and resources appropriated from indigenous peoples.
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I was back in Santa Cruz de la Sierra, the lowland agro-industrial capital of Bolivia for the months of July and August 2012 in order to understand a new political conflict that had exploded between the government of Evo Morales and lowland Indigenous groups in 2011.
Along with the growth of tribal bureaucracies, this turn toward tribal capitalism has given Indians new reasons to articulate, ponder, and debate some of the basic principles that guide or should guide their economic affairs—to consider in particular whether economic aims and relations in Indian communities do or should differ from those that predominate in the United States.
In this second of two interviews, Fabricant discusses the ways in which indigeneity has been mobilized as well as some of the causes of the widespread disillusionment with the nation’s first Indigenous president, Evo Morales.