| This article was published by the Association on American Indian Affairs in Volume 116 of the Association’s Indian Affairs Journal, in the Summer of 1988. We have adjusted some terminology to align with current language. Though this article was written 35 years ago, these issues continue because of the checker-boarded laws that only protect federal or Native Nation lands; state and private lands are often completely unregulated – even when Native bodies are discovered. Thousands of years ago, Native Peoples laid their dead to rest in above- ground ossuaries or in graves, often surrounding them with pottery vessels, necklaces, baskets or other sacred goods. The mourners never worried that the graves would be deliberately disturbed. |  |
 Author: Felix S. Cohen
The Association on American Indian Affairs, The American Indian: Volume 2, Number 2, 1949 Not all who speak of self-government mean the same thing by the term. Therefore let me say at the outset that by self-government I mean that form of government in which decisions are made not by the people who are wisest, or ablest, or closest to some throne in Washington or in Heaven, but, rather by the people who are most directly affected by the decisions. I think that if we conceive of self-government in these matter-of-fact terms, we may avoid some confusion. Let us admit that self-government includes graft, corruption, and the making of decisions by inexpert minds. Certainly these are features of self-government in white cities and counties, and so we ought not to be scared out of our wits if somebody jumps up in the middle of a discussion of Indian self-government and shouts “graft” or “corruption.” Self-government is not a new or radical idea. Rather, it is one of the oldest staple ingredients of the American way of life. Many Indians in this country enjoyed self-government long before European immigrants who came to these shores did. It took the white colonists north of the Rio Grande about 170 years to rid themselves of the traditional European pattern of the divine right of kings or what we call today, the long arm of bureaucracy, and to substitute the less efficient but more satisfying Indian pattern of self-government. South of the Rio Grande the process took more than three centuries, and there are some who are still skeptical as to the completeness of the shift.  Vine Deloria, Jr. Author: Vine Deloria, Jr.
Originally published by the Association on American Indian Affairs, New York, New York, May 1991 Since time immemorial, Indian tribal Holy Men have gone into the high places, lakes, and isolated sanctuaries to pray, receive guidance from the Spirits, and train younger people in the ceremonies that constitute the spiritual life of the tribal community. In these ceremonies, medicine men represented the whole web of cosmic life in the continuing search for balance and harmony, and through various rituals in which birds, animals, and plants were participants, harmony of life was achieved and maintained. When the tribes were forcibly removed from their aboriginal homelands and forced to live on restricted smaller reservations, many of the ceremonies were prohibited by the Bureau of Indian Affairs and the people were forced to adopt various subterfuges so that ceremonial life could continue. Some tribes conducted their most important ceremonies on national holidays and Christian feast days, explaining to curious whites that they were simply honoring George Washington and celebrating Christmas and Easter. Since many shrines and Holy Places were isolated and rural parts of the continent were not being exploited or settled, it was not difficult for small parties of people to go into the mountains or to remote lakes and buttes and conduct ceremonies without interference from non-Indians. Most Indians did not see any conflict between their old beliefs and the new religions of the white man and consequently a surprising number of people participated in these ancient rituals while maintaining membership in a Christian denomination.
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