American history is American Indian history, from Fort
Laramie’s popularity among settlers traveling the Oregon Trail to the cherished
legend of the Thanksgiving feast. Often
called the “Cowboy State,” Wyoming situates itself both in the myth and the
history of the United States’ expansion into the West. The University of Wyoming has long had
institutional and community connections with tribal communities, including
collaborative research and educational programs between WyCEHG and the Wind
River Reservation tribal community.
In 2004, the University of Wyoming established the High
Plains American Indian Research Institute (HPAIRI), whose mission is to promote
positive and productive relationships between the University of Wyoming and
regional American Indian communities. HPAIRI will facilitate and expand on
those crucial exchanges.
In order to underscore the relevance of HPAIRI to tribal
sovereignty, an annual High Plains American Indian Research Institute
Distinguished Lecture has been established.
On October 19, Walter Echo-Hawk visited UW as HPAIRI’s inaugural distinguished
lecturer. His theme was indigenous
rights as human rights. After giving the
audience a detailed timeline of Indian rights in American history, he offered a
cogent argument for an affirmative statement of indigenous rights as a vital
next step for America.
Walter Echo-Hawk’s career as an attorney and legal scholar
spans four decades, and Echo-Hawk took part in legal milestones such as the
Native American Graves Protection and Repatriation Act (1990) and the American
Indian Religious Freedom Act Amendments (1994).
His writing includes In the Courts
of the Conqueror: The 10 Worst Indian Law Cases Ever Decided and In the Light of Justice: The Rise of Human
Rights in Native America & the UN Declaration on the Rights of Indigenous
Peoples.
Echo-Hawk contends that “Indian rights” in American
jurisprudence are a mishmash of contradictory precedents, fundamentally
contaminated by colonialist definitions of indigenous rights and claims. He points out that there has never been a Supreme
Court precedent or constitutional amendment that would, once and for all,
vitiate hundreds of years of history that includes land-grabbing, residential
schools, resource theft, widespread corruption, and asymmetric war.
“Indian law” in the United States still includes and refers
to precedents dating from hundreds of years ago – long before
self-determination and tribal rights entered the national conversation. “There’s never been a public discourse about
the nature and content of human rights of Native Americans in the same way that
questions of slavery and discrimination against black Americans were the
subjects of very serious national discourse and soul search. We have to face our inner demons as to some
truth-telling about what happened – what we did to the Indians.”
The Supreme Court still relies on cases associated with
inequality, citing them with approval.
“We are appalled by Supreme Court decisions in the Dred Scott case,
Plessy v. Ferguson, Korematsu. Those
cases have all been overruled and rejected as repugnant judicial missteps – but
the cases that do the same thing in the very same kind of language pertaining
to Indians have never been reversed.
They remain good law that is still relied upon today.”
Echo-Hawk believes that American Indian history is at a
point of transformative change, what he calls a “human rights era” in law and
policy. He believes that American
Indians have progressed as far as they can under current US legal precedents,
and must aim higher: according to Echo-Hawk, the next step is a constitutional
amendment recognizing indigenous rights for American indigenous peoples as
fundamental human rights.
Echo-Hawk acknowledges that this is an ambitious
undertaking: “It’s a very huge change and it would lead to thinking of
Native-American rights as inherent human rights.” He argues, however, that the UN Declaration
on the Rights of Indigenous Peoples provides both an impetus and a model for
that effort.
He also argues that seeing Native Americans as colonized
people – and American history as colonialist history – would be an important
and challenging move forward for the United States as a whole.
“When we think of genocide, we think of that occurring in
distant lands – it’s been with us since day one, but we never think of genocide
in our own country. Many Americans would
rise up in anger at the very idea that our nation committed genocide against
indigenous peoples – but if you apply the definition of genocide from the 1948
UN genocide convention, most observers would conclude that acts of genocide did
in fact take place.”
Echo-Hawk sees universities as sharing an important role in
this reconciliation process.
Universities are focal points for research and public debate, as well as
sites for collaboration, intellectual exchange, and community outreach. Through cooperative efforts like WyCEHG’s
work with the Wind River Reservation community and HPAIRI, the University of
Wyoming can assist in this important process.
After Echo-Hawk’s address, I spoke with Judith Antell,
Director Emerita of the American Indian Studies Program at UW; and Torivio
Fodder, a postdoctoral researcher in the American Indian Studies
Department. Judith is director of
HPAIRI, and both have been instrumental in the creation of HPAIRI. They were very pleased to welcome Walter
Echo-Hawk to UW.
As Judith explained, “We brought Walter here because his
work really dovetails with the thinking behind the creation of HPAIRI. We hope to foster goodwill and help the
university develop its relationships with tribes in the region, supporting
indigenous sovereignty in the process.”
HPAIRI also arranged a lunch for Echo-Hawk and UW students. Torivio pointed out that face-to-face
interactions are valuable: “Students can see that this is a human being, a man
who has kids of his own. It really
humanizes this scholarly mystery that a lot of people have, how do you become a
Ph.D., how do you write articles.”
Torivio spoke to HPAIRI’s importance from his perspective as
a researcher: “We refer to exploitative research practices as ‘extractive
research,’” taking without offering anything in return. “We’re learning how to treat contributions
from American Indian tribal communities with respect, to give that information
back to the communities. We’re in the
business of building relationships, trust, and mutual respect.”
Posted to the EPSCoR blog by Jess White
Posted to the EPSCoR blog by Jess White