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Blog on indian affairs

Navigating International Repatriation Requires a Collaborative Approach

4/14/2026

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​By: Amy Shakespeare, International Repatriation Specialist 
 
Published in Association on American Indian Affairs, Indian Affairs Journal, Volume 195, Fall/Winter 2024


In 2018, French President Emmanuel Macron commissioned a report entitled The Restitution of African Cultural Heritage: Toward a New Relational Ethics,(1) more commonly known as the Sarr-Savoy Report (after the authors). The report called for the unconditional return of African cultural heritage from French institutions. This followed Macron’s speech in Burkina Faso in 2017, where he promised to rebuild France and the African continent’s relationship, including the repatriation of African heritage which he referred to as being held “prisoner” by French museums.(2)
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Investing in the Next Generations: The Association's Scholarship Legacy

3/16/2026

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​By: CC Hovie and Kay Kkendasot Mattena

In 1947, Florence Ivy Begay, a citizen of the Navajo Nation, became the first student to receive a scholarship from the Association on American Indian Affairs (the Association). Florence had just graduated high school with straight A’s—one of only three students in her school’s history to do so. She dreamed of becoming a doctor so that she could return home and serve her Nation.
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A 20-Year Anniversary Reflection on Maria Pearson’s Repatriation and Peace Legacies

2/11/2026

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This article, “A 20-Year Anniversary Reflection on Maria Pearson’s Repatriation and Peace Legacies” was originally published in issue in the Fall & Winter 2023, Issue 193 of Indian Affairs.  
 
By Lawrence W. Gross, Anishinaabe and a citizen of the White Earth Nation. He holds the rank of Professor and serves as the San Manuel Band of Mission Indians Endowed Chair of Native American Studies at the University of Redlands in Redlands, California. He has written extensively on the Anishinaabe people and culture, including Anishinaabe Ways of Knowing and Being. 

I want to start this article by sharing that this is a deeply personal and significant article for me. I share the story of Maria Pearson with as many of my students as possible each year. Her non-English name is Hai-Mecha Eunka, which means Running Moccasins, and she comes from the Yankton Sioux Tribe in South Dakota. I tell my students Maria’s story in hopes that it will teach them the deep significance of repatriation work. As a result, I was very happy to receive the invitation to submit this article from one of my former students. That meant to me that I helped her legacy live on and inspire my students in their work. As I explain below, I also consider Maria to be one of my three mothers, so sharing these stories is deeply valuable for me as well. 
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The Gwich’in: Caribou People

1/14/2026

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This article, “The Gwich’in: Caribou People,” was originally published in the Winter & Spring of 2002, Issue 150 of Indian Affairs. Minor edits have been made to correct certain terms. 

In 2002, the Gwich’in Nation was speaking out against oil development in the calving grounds of the Porcupine Caribou Herd within the Arctic National Wildlife Refuge, naming what was at stake for their culture, their food system, and their responsibility to the next generations. 
 
In the nearly quarter-century since its publication, the landscape surrounding the Porcupine River Caribou Herd — and the federal policies that govern its use — have continued to change. In 2025, federal land management policy shifted again toward expanded oil and gas development in Alaska(1). Large portions of the Alaska Coastal Plain were reopened to leasing, and regulatory protections that had previously limited industrial activity in this region were rolled back. Additional decisions approved expanded development across much of the National Petroleum Reserve in Alaska, further increasing pressure on northern ecosystems(2). 
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Allyship as Responsibility: Dr. David Cummins on Reciprocity and Supporting Native Sovereignty

12/11/2025

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By Trista Vaughn, citizen of the United Keetoowah Band of Cherokee Indians in Oklahoma and a descendant of the Hualapai and Chickasaw Nations and Communications Associate.

​One of the Association’s newest supporters, Dr. David Cummins, is a psychologist and long-time Idaho resident whose personal journey led him to rethink privilege, accountability, and what it means to stand with Native Nations. His story offers a window into the kind of allyship the Association on American Indian Affairs hopes to inspire: grounded in accountability, shaped by relationships, and committed to strengthening Native sovereignty, self-determination, and healing.

He didn’t set out to “support a cause.” His shift began the moment he recognized that the world rewarded him for things he didn’t earn, and that this privilege came with responsibility. That realization, shaped by years of friendships with Native clinicians, time spent at Standing Rock, and witnessing global inequities firsthand, pushed him toward a different kind of relationship with Native Peoples rooted in listening, recognition, and long-term commitment.
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Allyship Lessons from Braiding Sweetgrass for Ethical Indigenous Advocacy

11/14/2025

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By Kailash Muthukumar*

My experience reading Robin Wall Kimmerer's Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants felt less like reading a book and more like receiving an education in reciprocity. As a high school senior and a non-Indigenous ally deeply involved in policy and advocacy with organizations like the Association on American Indian Affairs (the Association) and the Institute for American Indian Studies (IAIS), this book did not just introduce me to Indigenous knowledge systems, it provided the essential ethical framework needed to approach federal Indian law, Native Nation sovereignty, and intergenerational  justice with the required humility. 
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Respect Ancestors, Respect Nations: Halloween Without Harm

10/15/2025

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By: CC Hovie 
 
Every October, Halloween decorations line the shelves, costumes fill the racks, and horror movies flood our screens. But for Native Peoples, this season is another reminder of how our cultures—and even our Ancestors—are too often turned into backdrops for entertainment.  
 
From “Indian costumes” that reduce diverse Native Peoples to stereotypes, to haunted house attractions that use burial sites as props, this pattern is not harmless fun. It is dehumanization. It is appropriation. And it continues to cause real harm. ​
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Searching for Home: A Sisters in the Wind Review

8/25/2025

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by Cassie Zielinski, citizen of the Red Lake Band of Ojibwe and Office Manager with the Association on American Indian Affairs

Angeline Boulley returns with another captivating, emotionally charged novel in Sisters in the Wind, and the Association was fortunate enough to receive an advanced reader’s copy. As someone who adored and appreciated Angeline’s previous works (and the Association featured Angeline as a keynote speaker for two Annual Repatriation Conferences), I can confidently say this novel delivers everything I have come to hope for and expect in her novels: gripping suspense, layered characters, and a powerful exploration of Native identity and justice.
 
Angeline’s newest title follows Lucy, a young woman who has been navigating the foster system since her father’s death five years ago. Along the way, she uncovers long-buried truths her father tried to hide, most notably, her Ojibwe heritage and a complicated family history. Lucy soon realizes that she may have relatives who could offer what the foster system never could: a true sense of home, safety, and belonging. Yet, the system remains a dangerous place for Lucy and her chosen family. The secrets she’s been running from continue to shadow her, threatening to steal the future she longs for, unless she finds the strength to confront them and reclaim her life on her own terms.
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Protecting Native Art and Culture: The Indian Arts and Crafts Act Today

8/14/2025

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By: CC Hovie and Kay Kkendasot Mattena

For centuries, Native
Wisdomkeepers have created items that carry deep cultural meaning, transmit knowledge, and hold the intellectual property of a Native Nation. Yet the market for Native art and craftwork has been littered with fraud and misrepresentation—where sellers pass off mass-produced goods or copy traditional designs without consent. This deception robs Native Nations of both economic opportunity and cultural integrity, while misleading buyers and continuing a long history of mislabeling and exploitation of Native cultural heritage. 
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Indigeneity and Disability: The Teachings of our Ancestors and Being in Relation Towards Harmonious Outcomes

7/14/2025

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By: Dr. Sandra Yellowhorse*
This article was originally published by the Disability Visibility Project on June 18, 2023 and we have reprinted it with the permission of the author and the Project.

Disability is often categorized by two Western models: the medical model and the social model. The medical model views disability as a deficiency or abnormality that resides in the person, and the remedy is a “cure” or “normalization” of the person. The social model views disability as a result of barriers that prevent a person from fully participating in society, and the remedy is a change in the interaction between a person and society. But neither model considers the wholeness of a person and their experiences and both tend to frame people with disabilities as the “other.” What about an Indigenous view of disability?
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