A Libertarian Framework for Indian Rights
Issue Date
2012Keywords
Indians of North America -- Legal status, laws, etc.Indians of North America -- Government relations
Indians of North America -- Economic conditions
Libertarianism -- United States
Federal-Indian trust relationship
American Indian
Native American
Libertarian
Critical
Critical Race TheoryTribal Self-Determination
Metadata
Show full item recordRights
Copyright © is held by the author. Digital access to this material is made possible by the James E. Rogers College of Law and the University Libraries, University of Arizona. Further transmission, reproduction, presentation (such as public display or performance) of protected items is prohibited except with permission of the author.Collection Information
This item is part of the IPLP Dissertations collection. For more information about the collection or the program, please contact Justin Boro, UA College of Law, justinboro1986@email.arizona.edu.Publisher
The University of Arizona.Abstract
This dissertation outlines a new vision for Indian rights, drawing from the fields of libertarian political philosophy and critical race legal theory. The goal is to develop a framework for federal Indian policy that provides for a true realization of tribal self-determination, that maximizes the liberty interests of American Indians, and that promotes lasting economic development in Indian Country.Type
textDissertation-Reproduction (electronic)
Language
en_USScopus Count
Collections
Related items
Showing items related by title, author, creator and subject.
-
Mixed-bloods, Apaches, and Cattle Barons: Documents for a History of the Livestock Economy on the White Mountain Reservation, Arizona [No. 142]In the late 19th century, Corydon E. Cooley, an Anglo scout for the military at Fort Apache, married two Apache women. Cooley's descendants, primarily the Amos families, accommodated themselves in varying degrees to the customs of Western Apache society and to the authority exerted by officials of the Indian Service. Throughout their long residence on the reservation, these mixed-blood families developed peculiar social and economic positions. They lived apart from established Indian communities, in the remote Corduroy Creek region near the northern boundary of the reservation. They ran cattle on individually assigned ranges, while most Apache were encouraged and induced to join cooperative Indian livestock associations under the superv1s1on of government stockmen. During the early 1950s, these mixed-blood families were excluded from access to reservation ranges at a time when tribal and Bureau of Indian Affairs officials were attempting to strengthen the foundations of the Indian cattle associations and to recover all leased and individually assigned range for Apache use. The history of these families, and of the larger regional society and economy of the first half of the 20th century, is presented, based upon oral testimony, BIA documents, and other archival materials. Comparisons are then made among three distinct types of livestock operations on the reservation: the family-oriented ranches of Cooley's descendants, the tribal cattle associations, and the large-scale cattle and sheep outfits that leased extensive areas of the reservation.
-
CURING AMONG THE SAN BLAS KUNA OF PANAMAThe thesis is an ethnographic account of the belief system surrounding disease and curing among the Kuna Indians of San Blas, Panama. It is an attempt to describe this system in its own terms, and to interpret its meaning by attending to the various symbolic, ritual, and social contexts in which it finds expression. Above all, the ethnography strives to understand Kuna theories of disease causation and cure. Theoretical assumptions and methodological suggestions have been borrowed from the anthropological sub-fields of ethnoscience, symbolic anthropology, and sociolinguistics. The ethnography is loosely organized around the natural progression taken by the Kuna when they discover that someone has fallen ill, diagnose his illness, and then set about devising strategies for restoring him to health. Earlier chapters scrutinize the component parts of this belief system, and these are brought together in a synthetic manner in the penultimate chapter. The ultimate theoretical objective is to demonstrate that cultural symbols can only be properly understood when viewed within the natural context in which they are used. The final chapter deals with cultural and social change in San Blas, with special emphasis on the island of Ustuppu, over the past 70 years.
