Unsettling evidence: an anticolonial archival approach/reproach to Federal Recognition

2019 ◽  
Vol 19 (2) ◽  
pp. 117-140 ◽  
Author(s):  
María Montenegro
Keyword(s):  
Federal Recognition

Organic Hits the Mainstream

2016 ◽  
Author(s):  
Connor J. Fitzmaurice ◽  
Brian J. Gareau
Keyword(s):  
Organic Farming ◽  
Consumer Choice ◽  
Organic Foods ◽  
Regulatory Processes ◽  
Federal Recognition ◽  
Chemical Inputs ◽  
Consistent Basis ◽  
Definition Of ◽  
Chemical Pesticides ◽  
The U.S

With the passage of the U.S. Organic Foods Production Act (OFPA) of 1990, organic food left the fringes of America’s agricultural economy and received federal recognition— and regulation. But how did organic farming become a niche market governed by regulations aimed at limiting the use of synthetic chemical pesticides and fertilizers, rather than by more holistic concerns about society and ecology? This chapter provides an overview of the regulatory processes that yielded both the OFPA and the final USDA organic standards implemented in 2000. While the federal government’s approach to organic farming began with a holistic, process-based definition of organic agriculture in the USDA’s 1980 “Report and Recommendations on Organic Farming,” the final standards came to focus on issues surrounding chemical inputs. This process served to settle the organic market by providing commensurability, offering a consistent basis for consumer choice, not broad agricultural sustainability.

scholarly journals “The Jesuit mission proves we were here”: The Case of Eighteenth-Century Jesuit Missions Aiding Twenty-First Century Tribal Recognition

2021 ◽  
Vol 8 (3) ◽  
pp. 454-473
Author(s):  
Andrew R. Beaupré
Keyword(s):  
First Century ◽  
Connecticut River ◽  
Jesuit Missions ◽  
Federal Recognition ◽  
Tribal Governments ◽  
French Colonial ◽  
Tribal Recognition ◽  
The Relationship ◽  
Difficult Road ◽  
Descendant Communities

Abstract Records indicate that during the French colonial period, Jesuits established four mission congregations within the territory now known as Vermont. These missions were established to preach to both French colonists and Native converts on Isle La Motte, on the Missisquoi River in Swanton, at Fort Saint-Frédéric on Lake Champlain, and in the area known as the Koas on the Connecticut River. In the twentieth and twenty-first centuries, the Abenaki peoples of Vermont have had a long and difficult road to gain state and federal recognition. These descendant communities have invoked the existence of Jesuit missions to the Abenaki as proof of the current tribal governments’ legitimacy. This is intriguing considering the blame for cultural destruction is often laid at the feet of Jesuit missionaries. This paper examines the relationship between historical and archaeological evidence of French Jesuits and the legal legitimization of the Abenaki of Vermont.

“We Can Do Better”: University Leaders Speak to Tribal-University Relationships

2021 ◽  
pp. 000283122098358
Author(s):  
Theresa Stewart-Ambo
Keyword(s):  
Critical Race Theory ◽  
American Indians ◽  
Analytical Framework ◽  
Educational Organizations ◽  
Tribal Critical Race Theory ◽  
Economic Relationships ◽  
Federal Recognition ◽  
Multiple Case ◽  
University Leaders ◽  
Indian Nations

Wielding degrees of influence within educational organizations, university leaders are critical in determining how institutions enact their espoused missions and support severely marginalized campus communities. How do universities address and improve educational outcomes for the most severely underrepresented communities? This article presents emergent findings from an illustrative multiple-case study that examined the relationships between two public universities and local American Indian nations in California. As a preliminary step in understanding the present state of “tribal-university relationships,” I present findings on university leaders’ perceptions and knowledge regarding American Indians broadly and relationships with local Native nations specifically. Using tribal critical race theory as an analytical framework, I posit how colonization, federal recognition, and educational practices affect curricular, political, and economic relationships.

Integration or Disintegration

2018 ◽  
pp. 127-161
Author(s):  
Malinda Maynor Lowery
Keyword(s):  
World War Ii ◽  
Self Determination ◽  
School Integration ◽  
Court Case ◽  
World War ◽  
State College ◽  
Federal Recognition ◽  
Robeson County ◽  
Heritage Building ◽  
The Town

For Robeson County Indians, choosing the tribal name “Lumbee” for themselves was a monumental act of self-determination. The “Lumbee” bill in 1956 granted the Robeson County a form of official, yet limited, federal acknowledgement. In Robeson County, World War II sparked exposure, awareness, and change. At its zenith as an Indian place in the 1950s, the town of Pembroke was remarkable in the otherwise biracial South as its Indian residents continuously found new ways to make the place more their own. Some Indians opposed school integration because it meant sacrificing their distinct independence, control over their identity, and the primary institution—the schools—that had sustained the recognition of that identity for a century. Indians expressed pride in their heritage through their actions and words. With the court case Maynor v. Morton, Tuscaroras defied the federal government’s insistence that they were not deserving of federal recognition. The legal victory against double voting showed that Indians would not be silenced at the ballot box. Rebuilding the Old Main heritage building at Pembroke State College, creating Lumbee Homecoming, and opening Lumbee Guaranty Bank showed that Indians would continue asserting control over their own affairs and celebrating themselves.

The Catawba Indians

2019 ◽  
Author(s):  
Brooke Bauer
Keyword(s):  
South Carolina ◽  
Autonomous Communities ◽  
Five Civilized Tribes ◽  
European Settlement ◽  
The People ◽  
Federal Recognition ◽  
Indian Nation ◽  
History Of ◽  
Voting Age ◽  
Catawba Indian Nation

The Catawba Indian Nation of the 1750s developed from the integration of diverse Piedmont Indian people who belonged to and lived in autonomous communities along the Catawba River of North and South Carolina. Catawban-speaking Piedmont Indians experienced many processes of coalescence, where thinly populated groups joined the militarily strong Iswą Indians (Catawba proper) for protection and survival. Over twenty-five groups of Indians merged with the Iswą, creating an alliance or confederation of tribal communities. They all worked together building a unified community through kinship, traditional customs, and a shared history to form a nation, despite the effects of colonialism, which included European settlement, Indian slavery, warfare, disease, land loss, and federal termination. American settler colonialism, therefore, functions to erase and exterminate Native societies through biological warfare (intentional or not), military might, seizure of Native land, and assimilation. In spite of these challenges, the Catawbas’ nation-building efforts have been constant, but in 1960 the federal government terminated its relationship with the Nation. In the 1970s, the Catawba Indian Nation filed a suit to reclaim their land and their federal recognition status. Consequently, the Nation received federal recognition in 1993 and became the only federally recognized tribe in the state of South Carolina. The Nation has land seven miles east of the city of Rock Hill along the Catawba River. Tribal citizenship consists of 3,400 Catawbas including 2,400 citizens of voting age. The tribe holds elections every four years to fill five executive positions—Chief, Assistant Chief, Secretary/Treasurer, and two at-large positions. Scholarship on Southeastern Indians focuses less on the history of the Catawba Indian Nation and more on the historical narratives of the Five Civilized Tribes, which obscures the role Catawbas filled in the history of the development of the South. Finally, a comprehensive Catawba Nation history explains how the people became Catawba and, through persistence, ensured the survival of the Nation and its people.

scholarly journals Genocide, Indian Policy, and Legislated Elimination of Indians in Canada

2014 ◽  
Vol 3 (3) ◽  
Author(s):  
Pamela Palmater
Keyword(s):  
Policy Change ◽  
Primary Objective ◽  
The Other ◽  
Indian Policy ◽  
Indigenous Identity ◽  
Indian Act ◽  
Essential Services ◽  
Federal Recognition ◽  
Two Generations

The primary objective of early Indian policy was to ensure the eventual disappearance of Indians – a goal which has not changed in hundreds of years. The registration provisions in the Indian Act will achieve this goal through entitlement criteria, which ensures legislative extinction after two generations of marrying out. This has resulted in two separate legal categories of federally recognized registrants: status and non-status Indians, where membership in one group or the other determines access to essential services, band membership and more. The denial of federal recognition to non-status Indians has also resulted, in some cases, in the erosion of Indigenous identity, culture and communal connection. Court-based remedies have done little to address these ongoing injustices and Canada has shown little interest in a significant policy change.

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