The Walker River Paiute Tribes land is in question, despite their inherentsovereign right to protect and access to it. The argument posed in this document is that the United States (U.S.). military has two military bases that border the Walker River Paiute Tribe and illegally occupy their unceded lands, trust lands and sacred sites. Their land and sacred sites have been contaminated and destroyed by U.S. military ammunition and ordnance. The U.S. has militarized the Walker River Paiute Tribe in order to push the advancement and training of the U.S military. This thesis uses place-based learning methods to strengthen the connection that the Walker River Paiute Tribe has to the land and recognizes how colonialism, forced removal, and Indian policies have weakened the sovereignty of the Walker River Paiute Tribe. It also examines and spotlights the resistance to every intersectional attempt to destabilize and assimilate the Walker River Paiute Tribe. Case studies, law and order codes, case law and statutes are included in this thesis as foundational pieces to bringing this illegal activity before the Supreme Court. The tribe has an invested interest to these lands because they have occupied and cared for them for thousands of years. The Walker River Paiute Tribe demonstrates self-determination and the practice of sovereignty by remaining in opposition to the illegal activity that has been on- going for over 75 years. Research findings from these studies answer the following questions: How has the U.S. militarization against the Walker River Paiute Tribe affected the sovereignty of the tribe and forced lifeway disruptions? How can connections be drawn between other Indigenous sacred sites and U.S.militarization? And how global militarization can be paralleled to the militarization that has historically happened on American soil. Most importantly, this document produces a timeline of Walker River Paiute Tribe resistance to U.S. militarization since the establishment of each military base.

The relationship between settler-colonial governments and Indigenous nations has been a contentious one, filled with disingenuity and fueled by the abuse of power dynamics. Specifically, colonial governments have repeatedly used power in mapping, cultural Othering, resource control, and research methodologies to assimilate, acculturate, or otherwise dominate every aspect of Indigenous lives. A relatively recent pushback from Indigenous peoples led to the slow reclamation of sovereignty, including in the United States. Revamped federal Indian programs allegedly promote tribal self-determination, yet they paradoxically serve a vast quantity of cultures through singular blanket programs that are blind to the cultural component of Indigenous identity - the centerfold of colonial aggression for centuries. The U.S. Department of Housing and Urban Development’s Office of Public and Indian Housing is no exception, using a Western framework to provide generic services that neither serve cultural needs nor are tailored to the specific environment traditional homes were historically and epistemologically suited for. This research analyzes the successes of new programs as well as the failures of the federal government to conduct responsible research and promote the authentic self-determination of tribes in terms of housing and urban development. It also considers the successes and failures of tribes to effectively engage in program reformation negotiation, community planning, and accountability measures to ensure their communities are served with enough culturally-appropriate, sustainable housing without mistrusting their own housing entities. Solutions for revising this service gap are proposed, adhering to a framework that centers diverse cultural values, community input, and functional design to increase each tribe’s implementation of self-determination in HUD housing programs.

Advancements in marine and aerospace technology drive legal reform in admiralty and air law. The increased accessibility and affordability of these technologies demand and motivate lawmakers and federal agencies to anticipate potential threats to peoples’ rights and resources in the seas and skies. Given the recent applications of unmanned aircraft in the public and private sectors, developments in aircraft and air law are rapidly becoming more relevant to American Indian and Alaska Native tribes. In anticipation of legal reform, tribal nations are taking steps to assert, expand, and secure their air rights before agencies or the courts attempt to divest their sovereign authority. An analysis of two case studies through a lens of water and federal Indian law locates spaces in American jurisprudence that have the legal foundation and structural capacity to support a greater presence of Indigeneity in airspace. Research findings from these studies answer the following inquiries about tribal airspace sovereignty: where does Indigeneity reside in the US national airspace system and domestic air law, how are tribal air rights strengthened or weakened by American jurisprudence, what strategies do tribes employ to exercise their sovereignty in airspace, and how are tribes planning for future developments in aircraft and air law? Answers lead to proof of how meaningful consultation through collaborative rulemaking produces far greater mutual benefits than burdens for federal agencies and tribes, and much more. Most importantly, these discoveries celebrate a diverse and accumulative strategic legacy of strengthening and expanding tribal sovereignty in the face of imminent threats and possibilities in tribal airspace.

Abstract

 

Everyday living, as an Indigenous person, is an act of resistance. On December 21, 2012, there was a national day of action that included rallies and demonstrations happening all over the world to stand in solidarity with First Nations Indigenous peoples in Canada under the banner Idle No More (INM). The pressure of the movement all came to an end after the cooptation from a few First Nation leadership on January 11, 2013. Despite the failures, the INM movement brought hope, the urgency to act, and ideas of the decolonization and resurgence process. This movement was educational in focus and with that, there is the need to explore essential roles to advance Indigenous resistance to ensure Indigenous liberation. Here I explore the role of the intellectual, and in particular three scholars who provide next level warriorship. Their contributions redirected the conceptualization of decolonization to a process of resurgence. In this manner, authentic Indigenous nationhood is possible.

The Ak-Chin Indian Community is a small community in southern Arizona comprised of roughly one thousand O’odham. The indigenous language of Ak-Chin is the ’O’odham ñeo’okĭ, O’odham language, however in recent decades the number of speakers of this language have begun to sharply decline. Due to a variety of sociological factors in interacting with the dominant colonial society, the people of Ak-Chin have begun a shift toward the predominant use of English in daily affairs. The goal of this thesis is to investigate the societal factors that have led to the decline of the O’odham language in Ak-Chin and to examine language policy and planning principles and practices which may serve as examples for the Ak-Chin community to re-establish a strong connection to their heritage language.

Pima was not the original name for the tribe of the Native Americans that lived along the Gila River, but their name is only one of many changes this tribe has faced due to the influence of outside sources. Pima was a name given to this tribe by the Spaniards during the 1600s. Throughout history the Pima have fought not only for their rights as a nation, but also for the rights of their beloved river, the Gila River. The relationship between the Pima tribe and Gila River is a very strong and deep connection. In fact, the Pima call themselves A-a'tam, which means "the people," and they identify with the Papago, a historical name for the Indians in the Sonoran Desert. A'kimult, which means "river" was added to their name as well. Being known as the River People may fit perfectly with this tribe due to their close knit and respectful relationship with the river over the decades (Russell, "The Pima Indians, 1975). Today the Pima call the Gila River Indian Community their main Tribal headquarters, which is located south of Phoenix. The Gila River Indian Community (GRIC) is part of both the Pinal and Maricopa counties and has a land area of 583.749 square miles ("Brownfields", 2010). Water deprivation and a bleak agricultural economy are challenges facing the Pima, which historically were strong in both areas. The Gila River has gone from a naturally flowing river to a restricted and nearly dried up waterbed. This research paper will examine the changes that both the Pima and the Gila River have undergone since settlers began to claim land in the late 1800's. It is my goal to look into the natural history and ecology of the Gila River and explain how this change has affected the Pima and their sustainability as a tribe. The ultimate goal is to have information easily accessible for reference for future research projects and to ] provide background information to help implement new programs and projects that will benefit the GRIC. Understanding the relationship between the Gila Valley and Pima will present areas where sustainable projects can improve the economy and society as a whole. The Native Americans who will be specifically addressed during this research are the tribes on the GRIC, which comprise the Akimel O-odham (Pima) and Pee Posh (Maricopa). These communities have a resident population of 15,084 and are located in the Maricopa and Pinal counties of central Arizona, to the south and east of metropolitan Phoenix ("Brownfields", 2010). Today the community is 372,000 acres and varies with an elevation of 935 feet to 1,450 feet ("Gila River", 2012). Literature will be the primary area of research along with informal discussions with employees of the GRIC. The Pimas' beliefs, interests, and practices will be addressed and researched; and review of the literature that deals with each problem they have faced as a result of the changing economy and society. By researching the relationship and proposing new ideas to help maintain the GRIC it will assure that the interests of the Pima are the priority. The potential that this research project can offer must encompass cultural sustainability, which is "developing, renewing and maintaining human cultures that create positive, enduring relationships with other peoples and the natural world" (Hawkes, 2001).

Early childhood is a special and amazing period in a child's development. It is a period during which all facets of a human being-cognitive, linguistic, physical, emotional, social, and spiritual--are rapidly developing and influenced by a child's interactions with her socializers and environment. Fundamentally, what happens during this critical period will influence and impact a child's future learning. Much of what is known about children's development comes from research focusing primarily on mainstream English speaking children. However, not much that is known about Indigenous children and their early period of child development. Therefore, this thesis research focused on Diné children and their early childhood experiences that occur during the fundamental time period before Diné children enter preschool. It also examines the contemporary challenges that Diné parents and other cultural caretakers face in ensuring that Diné infants and young children are taught those important core elements that make them uniquely Diné. The research questions that guide this thesis are: 1.What do Diné people believe about children and their abilities? 2.What do Diné children need to learn in order to become Diné? 3. What are the Diné childhood rearing beliefs and practices? 4. Why aren't Diné parents and grandparents teaching their children how to be Diné? Findings reveal an early childhood experience in which children are viewed as true explorers and highly intelligent, inquisitive learners and included as integral participants and contributors to the family and community. This thesis concludes with a discussion of the multidimensional transitions, such as the shift from the Diné language to English in Diné homes and communities that have occurred in the Diné way of life and how they have impacted how Diné children are socialized. Creative alternatives for increasing Diné childhood speakers on and off the Navajo reservation are also considered.