Traditional Cultural Properties or Places, Consultation, and the Restoration of Native American Relationships with Aboriginal Lands in the Western United States

2018 ◽  
Vol 77 (4) ◽  
pp. 291-301 ◽  
Author(s):  
Kate Monti Barcalow ◽  
Jeremy Spoon
Author(s):  
Howard G. Wilshire ◽  
Richard W. Hazlett ◽  
Jane E. Nielson

The western United States has low overall rainfall and snowfall levels, few rivers, and many deep groundwater basins. Small Native American populations once lived within the restraints of aridity by seeking harmony with nature. But owning land in such an arid region means little or nothing without a supply of fresh water. Instead of limiting population growth in the face of scarce and unpredictable rainfall, however, the west’s aridity challenged the newcomers to redirect water supplies and make the rich desert soils bloom. The region’s localized precipitation, generally doled out on boom-and-bust schedules, has made water “the most essential and fought over resource in the western United States.” Raising a lone voice of warning in 1893, western explorer John Wesley Powell foresaw that irrigating western lands would pile up “a heritage of conflict and litigation over water rights for there is not sufficient water to supply the land.”2 That Powell was right about conflicts goes without saying, for the west’s bitter heritage of water wars speaks for itself.3 Invading Americans used legal doctrines of first appropriation and “beneficial use” to take water from Indians’ lands and then turned to taking it from each other, oblivious to the effects on wildlife and natural habitats. Today’s depleted river flows and overpumped groundwater basins indicate that Powell probably was right about water supply limits, too. Expanding populations and increasing water contamination have strained supplies of fresh, clean water, even as per capita water demands decrease. By the 1970s, degraded natural settings, rising water pollution, and disappearing native fauna had lowered the quality of western life and built a constituency for environmental protection. But the 1970 National Environmental Policy Act and 1973 Endangered Species Act simply pitted environmental groups and courts against irrigators, cities, and states. In an ironic reversal, recently enriched Native Americans are poised to exercise their primary legal claims to many western rivers.


2014 ◽  
Vol 23 (5) ◽  
pp. 686 ◽  
Author(s):  
Amanda B. Stan ◽  
Peter Z. Fulé ◽  
Kathryn B. Ireland ◽  
Jamie S. Sanderlin

Forests on tribal lands in the western United States have seen the return of low-intensity surface fires for several decades longer than forests on non-tribal lands. We examined the surface fire regime in a ponderosa pine-dominated (Pinus ponderosa) forest on the Hualapai tribal lands in the south-western United States. Using fire-scarred trees, we inferred temporal (frequency and seasonality) and spatial (synchrony) attributes and regulators of the fire regime over three land-use periods (historical, suppression, modern) between 1702 and 2007. Patterns of fire frequency and synchrony were similar, but fire seasonality was dissimilar, between the historical and modern periods. Logistic regression and generalised linear mixed models identified a suite of variables representing fuels, climate and human land uses that were associated with the probability of a site burning. Combined, these results allow for valuable insights regarding past fire spread and variability in fire frequency throughout our study area. In some respects, the current distinct fire regime in our study area, which predominately consists of prescribed fires implemented since the 1960s, resembles the past frequent surface fire regime that occurred here and in similar forest types on non-tribal lands in the south-western United States. Our results will be useful for informing adaptive management throughout the region as climate warms.


1994 ◽  
Vol 16 (2) ◽  
pp. 33-34
Author(s):  
Anthony Klesert ◽  
Larry Benallie

With the passage of legislation such as the Archaeological Resources Protection Act (ARPA) and the Native American Graves Protection and Repatriation Act (NAGPRA), as well as amendments to the Historic Preservation Act and proposed revisions to the American Indian Religious Freedom Act (AIRFA), it is increasingly clear that contract archaeologists and applied ethnographers must take into account Native American perceptions of significance when working on Indian lands or with Indian remains. This applies to both prehistoric sites and historic ones, as well as to the discovery, evaluation, and treatment of sacred places (including what Park Service Bulletin 38 refers to as "Traditional Cultural Properties"). It also applies off-reservation as well as on Indian lands. This changing legal environment will have a tremendous impact on the conduct of fieldwork for both ethnography and archaeology; the implications are only beginning to be understood.


Author(s):  
Jennifer J. Smith

Coherence of place often exists alongside irregularities in time in cycles, and chapter three turns to cycles linked by temporal markers. Ray Bradbury’s The Martian Chronicles (1950) follows a linear chronology and describes the exploration, conquest, and repopulation of Mars by humans. Conversely, Louise Erdrich’s Love Medicine (1984) jumps back and forth across time to narrate the lives of interconnected families in the western United States. Bradbury’s cycle invokes a confluence of historical forces—time as value-laden, work as a calling, and travel as necessitating standardized time—and contextualizes them in relation to anxieties about the space race. Erdrich’s cycle invokes broader, oppositional conceptions of time—as recursive and arbitrary and as causal and meaningful—to depict time as implicated in an entire system of measurement that made possible the destruction and exploitation of the Chippewa people. Both volumes understand the United States to be preoccupied with imperialist impulses. Even as they critique such projects, they also point to the tenacity with which individuals encounter these systems, and they do so by creating “interstitial temporalities,” which allow them to navigate time at the crossroads of language and culture.


NWSA Journal ◽  
2004 ◽  
Vol 16 (2) ◽  
pp. 180-189
Author(s):  
Karen L. Salley ◽  
Barbara Scott Winkler ◽  
Megan Celeen ◽  
Heidi Meck

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