Indigenous Law

Author(s):  
Gregory Ablavsky ◽  
Sarah Deer ◽  
Justin Richland

Indigenous law is the category applied to the norms and legally binding practices of thousands of distinct indigenous communities spanning six continents. This chapter focuses on the content and construction of indigenous law within the borders of the present-day United States, equally marked by diversity among Native communities. Nonetheless, it identifies several important ways in which indigenous law broadly construed diverges from Euro-American legal systems. The chapter notes that indigenous communities have not drawn sharp distinctions between law and other methods for maintaining the proper ordering of society. And, while cautioning against essential accounts of Native justice, it also observes the ways in which Native dispute resolution focuses more on community and restoration than Anglo-American adversarial models. The chapter also recounts constructions of indigenous law by North America’s would-be European colonizers. It describes the long-standing practice by many colonizers of describing indigenous peoples as lawless. This language, the chapter argues, did important work in justifying colonization and the imposition of Anglo-American law. But it also traces the ways in which Native peoples forced Anglo-Americans to incorporate indigenous laws into US law. This incorporation happened both informally—as Anglo-Americans negotiating with Native nations adopted their rules to govern negotiations—and formally, as the body of law known as federal Indian law created a regime of legal pluralism that granted limited recognition to Native nations’ assertions of jurisdiction. The chapter concludes by noting the dangers of adopting the colonizers’ frame and defining indigenous law principally as a foil for Anglo-American law.

Nordlit ◽  
2018 ◽  
Author(s):  
Laura Virginia Castor

In a novel critics have described as a "thriller-like" coming-of-age story, Louise Erdrich's The Round House (2012) integrates two apparently conflicting approaches to Native American law. First, Felix S. Cohen's Handbook of Federal Indian Law legitimizes the need for working with allies to Indigenous peoples in developing contextual applications of settler state laws. The second draws on the authority of authorless Anishinaabe stories and dreams. While Cohen and his descendants in tribal law practice are allies to the Anishinabeg, dream narrations by the narrator's grandfather affirm the contemporary vitality of Anishinaabe approaches to justice. Finally, Erdrich's narration suggests why restorative justice for women in Indigenous communities in the United States should matter for her international audience.


Author(s):  
N. Bruce Duthu

United States law recognizes American Indian tribes as distinct political bodies with powers of self-government. Their status as sovereign entities predates the formation of the United States and they are enumerated in the U.S. Constitution as among the subjects (along with foreign nations and the several states) with whom Congress may engage in formal relations. And yet, despite this long-standing recognition, federal Indian law remains curiously ambivalent, even conflicted, about the legal and political status of Indian tribes within the U.S. constitutional structure. On the one hand, tribes are recognized as sovereign bodies with powers of self-government within their lands. On the other, long-standing precedents of the Supreme Court maintain that Congress possesses plenary power over Indian tribes, with authority to modify or even eliminate their powers of self-government. These two propositions are in tension with one another and are at the root of the challenges faced by political leaders and academics alike in trying to understand and accommodate the tribal rights to self-government. The body of laws that make up the field of federal Indian law include select provisions of the U.S. Constitution (notably the so-called Indian Commerce Clause), treaties between the United States and various Indian tribes, congressional statutes, executive orders, regulations, and a complex and rich body of court decisions dating back to the nation’s formative years. The noted legal scholar Felix Cohen brought much-needed coherence and order to this legal landscape in the 1940s when he led a team of scholars within the Office of the Solicitor in the Department of the Interior to produce a handbook on federal Indian law. The revised edition of Cohen’s Handbook of Federal Indian Law is still regarded as the seminal treatise in the field. Critically, however, this rich body of law only hints at the real story in federal Indian law. The laws themselves serve as historical and moral markers in the ongoing clash between indigenous and nonindigenous societies and cultures still seeking to establish systems of peaceful coexistence in shared territories. It is a story about the limits of legal pluralism and the willingness of a dominant society and nation to acknowledge and honor its promises to the first inhabitants and first sovereigns.


2019 ◽  
Vol 47 (S4) ◽  
pp. 34-42
Author(s):  
Aila Hoss

Federal Indian law is the body of law that defines the rights, responsibilities, and relationships between three sovereigns, Tribes, states, and the federal government. This area of law has defined, oftentimes poorly, the contours of treaty rights, criminal and civil jurisdiction, economic development, among other issues. Much has been documented in terms of the implications of social, legal, political, and economic systems that perpetuate inequities amongst American Indian and Alaska Native populations. There has also been substantial research on health inequalities. Yet, there has been less discussion on the role of law in perpetuating these adverse health outcomes in these populations. The social and structural determinants of health are the factors and conditions, such as housing, education, and politics, that create health disparities. For years, law has been described as a tool to promote health and even a determinant of health. And while research has explored Tribal health laws and federal Indian health policies, more needs to be analyzed in terms of the role of foundational principles of federal Indian law in perpetuating health disparities. This article argues that federal Indian law is a structural determinant of health by linking health disparities to the constructs of this body of law.


2020 ◽  
Vol 2 (4) ◽  
pp. 14-31
Author(s):  
Élodie Dupey García

This article explores how the Nahua of late Postclassic Mesoamerica (1200–1521 CE) created living and material embodiments of their wind god constructed on the basis of sensory experiences that shaped their conception of this divinized meteorological phenomenon. In this process, they employed chromatic and design devices, based on a wide range of natural elements, to add several layers of meaning to the human, painted, and sculpted supports dressed in the god’s insignia. Through a comparative examination of pre-Columbian visual production—especially codices and sculptures—historical sources mainly written in Nahuatl during the viceregal period, and ethnographic data on indigenous communities in modern Mexico, my analysis targets the body paint and shell jewelry of the anthropomorphic “images” of the wind god, along with the Feathered Serpent and the monkey-inspired embodiments of the deity. This study identifies the centrality of other human senses beyond sight in the conception of the wind god and the making of its earthly manifestations. Constructing these deity “images” was tantamount to creating the wind because they were intended to be visual replicas of the wind’s natural behavior. At the same time, they referred to the identity and agency of the wind god in myths and rituals.


Author(s):  
Lisa Sousa

The Woman Who Turned Into a Jaguar examines gender relations in indigenous societies of central Mexico and Oaxaca from the 1520s to the 1750s, focusing mainly on the Nahua, Ñudzahui (Mixtec), Bènizàa (Zapotec), and Ayuk (Mixe) people. This study draws on an unusually rich and diverse corpus of original sources, including Ñudzahui- (Mixtec-), Tíchazàa- (Zapotec-), and mainly Nahuatl-language and Spanish civil and criminal records, published texts, and pictorial manuscripts. The sources come from more than 100 indigenous communities of highland Mexico. The book considers women’s lives in the broadest context possible by addressing a number of interrelated topics, including: the construction of gender; concepts of the body; women’s labor; marriage rituals and marital relations; sexual attitudes; family structure; the relationship between household and community; and women’s participation in riots and other acts of civil disobedience. The study highlights subtle transformations and overwhelming continuities in indigenous social attitudes and relationships. The book argues that profound changes following the Spanish conquest, such as catastrophic depopulation, economic pressures, and the imposition of Christian marriage, slowly eroded indigenous women’s status. Nevertheless, gender relations remained inherently complementary. The study shows how native women and men under colonial rule, on the one hand, pragmatically accepted, adopted, and adapted certain Spanish institutions, concepts, and practices, and, on the other, forcefully rejected other aspects of colonial impositions. Women asserted their influence and, in doing so, they managed to retain an important position within their households and communities across the first two centuries of colonial rule.


1918 ◽  
Vol 31 (4) ◽  
pp. 523
Author(s):  
Ernst Otto Schreiber
Keyword(s):  

1928 ◽  
Vol 28 (5) ◽  
pp. 676
Author(s):  
Theodore F. T. Plucknett ◽  
W. S. Holdsworth
Keyword(s):  

1975 ◽  
Vol 15 (2) ◽  
pp. 133-146 ◽  
Author(s):  
Adrienne Van Till-D'Aulnis de Bourouill

Life and death are defined in terms of function. Four groups of abnormal cases of death are specified and differentiated from normal cases. Murder, active euthanasia and cessation of artificial respiration are differentiated on the basis of the interested party, the cause of death and the purpose of the act. Juridical acceptance of this differentiation and terminology makes cessation of artificial respiration lawful, provided the patient had validly refused this treatment or is irreversibly comatose and also respirator-dependent. This would make it unnecessary to redefine death in terms of coma in order to solve legal and practical problems. Such a redefinition is against current usage (coma presumes life) and is the first step on an extremely slippery road; it is only admissible if done by the legislator after extensive public discussion. Disagreement among doctors about the definition and diagnosis of death causes distrust among the public, aggravates the shortage of donor organs and makes legal security an illusion. Three diagnostic ‘schools’ are compared: the Anglo-American (using Harvard's criteria), the French (using Mollaret's coma dépassé) and the Austro-German (using absence of intracranial blood circulation). On grounds of logic only the Austro-German diagnosis is reliable; it is not based on a statistically irreversible absence of outwardly perceptible manifestations of brain function, but proves and documents with certainty the total and irreversible impossibility of brain function. At present this has to be done by bilateral angiography of both carotid and vertebral arteries; if negative concerning the intracranial part, this proves death. In normal cases the traditional criteria may be used; in abnormal cases where no infringement of the body is foreseeable death need not be a certainty in order to stop therapy, provided the patient is irreversibly comatose and also respirator-dependent; in abnormal cases where an infringement is foreseeable death should be proved and documented to make the infringement lawful, apart from other conditions such as consent. Proof can be obtained by the Austro-German method or by discontinuing resuscitation during at least 15 consecutive minutes where this is legally permissible. Most German and Dutch lawyers concerned share this view.


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