References

Allison M. Dussias (1997). Ghost Dance and Holy Ghost: The Echoes of Nineteenth-Century Christianization Policy in Twentieth-Century Native American Free Exercise Cases, 49 Stanford L. Rev. 773, pp. 773-805.

Tisa Wenger, Indian Dances and the Politics of Religious Freedom, 1870-1930, Journal of the American Academy of Religion, Vol 79, pp. 850-869 (2011).

Gabriella Treglia, The Consistency and Inconsistency of Cultural Oppression: American Indian Dance Bans, 1900-1933, World History. Quarterly, Vol 44, pp. 145-165 (Summer 2013)

Susan Staiger Gooding, At the Boundaries of Religious Identity: Native American Religions and American Legal Culture. Numen, Vol. No. 43, pp. 157-183 (May 1996)

We Also Have a Religion (1979). In Native American Rights Fund (NARF), Winter Vol. 1, pp. 3-6.

Question: Professor Valencia-Weber is quoted in the Dussais article that Indian law history "provides more than context: because of the discernible impact of past events, it is an important element in Indians' everyday life and an unavoidable component in litigation." (Valencia-Weber, in Dussais, 1997, p. 775).

With Valencia-Weber's comments in mind, discuss two to three aspects from the other required articles in this unit regarding the history of federal policy in reference to Native American religious and cultural practice and first amendment jurisprudence and legislation about free exercise claims and the establishment clause that may have the greatest impact on cultural and religious practices for Native Americans or tribal communities.What insights do you now have that you did not have before?