Michael D. McNally
- Published in print:
- 2020
- Published Online:
- September 2020
- ISBN:
- 9780691190907
- eISBN:
- 9780691201511
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691190907.003.0005
- Subject:
- Society and Culture, Native American Studies
This chapter explores what results when Native peoples articulate religious claims in the language of culture and cultural resources under environmental and historic preservation law. It argues that ...
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This chapter explores what results when Native peoples articulate religious claims in the language of culture and cultural resources under environmental and historic preservation law. It argues that cultural resource laws have become more fruitful in two respects. First, there is more emphatic insistence on government-to-government consultation between federal agencies and tribes. Second, in 1990, National Historic Preservation Act regulations were clarified by designating “Traditional Cultural Properties” as eligible for listing on the National Register of Historic Places and in 1992, that law was amended to formally engage tribal governments in the review process. In light of these developments, protection under the categories of culture and cultural resource have proved more capacious for distinctive Native practices and beliefs about sacred lands, but it has come at the expense of the clearer edge of religious freedom protections, while still being haunted, and arguably bedraggled, by the category of religion from which these categories ostensibly have been formally disentangled.Less
This chapter explores what results when Native peoples articulate religious claims in the language of culture and cultural resources under environmental and historic preservation law. It argues that cultural resource laws have become more fruitful in two respects. First, there is more emphatic insistence on government-to-government consultation between federal agencies and tribes. Second, in 1990, National Historic Preservation Act regulations were clarified by designating “Traditional Cultural Properties” as eligible for listing on the National Register of Historic Places and in 1992, that law was amended to formally engage tribal governments in the review process. In light of these developments, protection under the categories of culture and cultural resource have proved more capacious for distinctive Native practices and beliefs about sacred lands, but it has come at the expense of the clearer edge of religious freedom protections, while still being haunted, and arguably bedraggled, by the category of religion from which these categories ostensibly have been formally disentangled.
William A. Dodge
- Published in print:
- 2007
- Published Online:
- March 2014
- ISBN:
- 9781578069934
- eISBN:
- 9781621031468
- Item type:
- chapter
- Publisher:
- University Press of Mississippi
- DOI:
- 10.14325/mississippi/9781578069934.003.0007
- Subject:
- Society and Culture, Cultural Studies
This chapter discusses changes in federal Indian policies during the second half of the twentieth century, which greatly impacted how Black Rock would move into the new millennium. Among these is the ...
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This chapter discusses changes in federal Indian policies during the second half of the twentieth century, which greatly impacted how Black Rock would move into the new millennium. Among these is the Indian Reorganization Act, commonly known as the “Indian New Deal,” signed on 18 June 1934. Its fundamental aims were the development of Indian economic resources and the restoration of Indian self-determination through the revival of tribal governments. Beginning in the early 1960s, Black Rock became a focal point of economic development programs initiated not by forces outside the reservation, but by the Zuni Tribe itself.Less
This chapter discusses changes in federal Indian policies during the second half of the twentieth century, which greatly impacted how Black Rock would move into the new millennium. Among these is the Indian Reorganization Act, commonly known as the “Indian New Deal,” signed on 18 June 1934. Its fundamental aims were the development of Indian economic resources and the restoration of Indian self-determination through the revival of tribal governments. Beginning in the early 1960s, Black Rock became a focal point of economic development programs initiated not by forces outside the reservation, but by the Zuni Tribe itself.
