1. Ashley Propes
Introduction to Cultural Sustainability
Groundwork Bibliography
Bibliography
Remarks by President Clinton to the Pine Ridge Indian Reservation Community,
July 7, 1999. 1999. American Indian Law Review 24 (2): 505-9.
This transcript of President Clinton’s speech given to the Pine Ridge Indian Reservation
serves as a reference point as to where the federal government stood in relationship to
Indian Country and tribal affairs 13 years ago. Within my groundwork I am looking at
how tribal laws, state laws, and federal laws are workingtogether or against each other
for sovereign nations within the United States. President Clinton makes suggestions
and commitments tohelping Indian Country throughout the turn of the century. One of
his recommendations is to build a Cultural Heritage Center for tourists on their Journey
to Mt. Rushmore to visit. I am interested in researching what plans have been made to
continue with this suggestion or if the tribal councils did not want to consider this
avenue for economic stimulation. I believe this source will provide my workwith a
general reference point as to where the federal government stands in relationship to
the cultural sustainability of Native American life on reservations and local economies.
Abdoo, Ann. 2004. “A World Beyond the Reservation.” American Libraries 35 (3)
(Mar.): 36-8.
Aboriginal Healing Foundation. http://www.ahf.ca/about-us/mission.
Assadourian, Erik. 2010. “The Rise and Fall of Consumer Cultures.” State of the
World: 3-20.
Bergman, Abraham B., David C. Grossman, Angela M. Erdrich, John G. Todd, and
Ralph Forquera. 1999. “A Political History of the Indian Health Service.” The
Milbank Quarterly 77 (4): 571-604.
Biolsi, Thomas. 2005. “Imagined Geographies: Sovereignty, Indigenous Space, and
American Indian Struggle.” American Ethnologist 32 (2) (May): 239-59.

2. ———. 1995. “The Birth of the Reservation: Making the Modern Individual Among
the Lakota.” American Ethnologist 22 (1) (Feb.): 28-53.
Thomas Biolsi is a professor of Native American Studies at Berkeley whohas focused a
great amount of his ethnographic work on the Pine Ridge and Rosebud Reservations.
This particular article looks at how the individual within the tribal community is born
out of the idea of subjection. Biolsi details four processes he believes accounts for the
formation of creating the new Lakota individual on the reservation. I found this article
very abstract and difficultto follow.I was continuously rereading the terms and
references to make sense as to what Biolsi truly meant. I believe the value of this article
to my groundwork is not of great specific use. Reflecting on this article I am more
aware that whilemy interest is in serving the community for a sustained culture I
cannot forget that the community starts with an individual. In furthering my
groundwork research I will use Biolsi’s extensive research as a way to better
acknowledge and respect the workthat has already been done within these areas.
———. 1995. “Bringing the Law Back In: Legal Rights and the Regulation of Indian-
White Relations on Rosebud Reservation.” Current Anthropology 36 (4) (Aug. -
Oct.): 543-71.
———. 1991. "Indian Self-government" as a Technique of Domination.” American
Indian Quarterly 15 (1) (Winter): 23-8.
Biolsi, Thomas, Rose Cordier, Marvine Douville Two Eagle, and Melinda Weil. 2002.
“Welfare Reform on Rosebud Reservation: Challenges for Tribal Policy.” Wicazo
Sa Review 17 (1, Sovereignty and Governance, I) (Spring): 131-58.
Cleveland, William. 2008. Art and Upheaval: Artists on the World’s Frontlines.
Oakland: New Village Press.
Cook-Lynn, Elizabeth. 1997. “Who Stole Native American Studies?” Wicazo Sa
Review 12, (1) (Spring): 9-28.
Deloria Jr, Vine. 2006. The World We Used to Live In: Remembering the Powers of the
Medicine Men. Fulcrum Publishing.
Diamond, Jared M. 2006. Collapse: How Societies Choose to Fail or Succeed. Penguin
Group USA.
Diamond, Jared M., and Ordunio, D. 1997. Guns, Germs, and Steel. New York:
Norton.
Farr, William E. 2004. “Going Buffalo: Indian Hunting Migrations Across the Rocky
Mountains: Part 2, Civilian Permits, Army Escorts.” Montana: The Magazine of
Western History 54 (1) (Spring): 26-43.

3. Farris, Phoebe. 2005. “Contemporary Native American Women Artists: Visual
Expressions of Feminism, the Environment, and Identity.” Feminist Studies 31
(1) (Spring): 95-109.
Fletcher, Matthew. 2011. American Indian tribal law. Aspen Elective Series, Aspen
Publishers.
Forbes-Boyte, Kari. 1996. “Respecting Sacred Perceptions: The Lakotas, Bear Butte,
and Land-Management Strategies.” The Public Historian 18 (4, Representing
Native American History) (Autumn): 99-117.
This article looksat defining sacred places in relationship to the group of individuals
whohave deeply rooted spiritual meaning within those particular spaces. Forbes-
Boyte researches the litigation and mitigation issues of sacred spaces of Lakota
communities in South Dakota.Understanding the significant meaning and function of a
sacred space is crucialto working in the field of cultural sustainability. This research
identifies sacred areas that are not on reservation lands but have great meaning in the
lives of many Native Americans. The knowledge presented here will help me to better
understand the sacred space and how Native American communities are able to access
and connectwith these regions or landmarks when they are not on a reservation.
Glassie, Henry. 1995. “Tradition.” The Journal of American Folklore 108 (430): 395-
412.
Goodwin, Darla. “Idle No More: Interview with Darla Goodwin.” The F Word.
Rabble.ca, http://rabble.ca/podcasts/shows/f-word/2012/12/idle-no-more
The interview within this podcast sheds light on activistand community leader Darla
Goodwin’s role in the Idle No More movement. Goodwin discusses the history of the
grassroots movement and what it is centered around. Although this movement is
primarily taking place in Canada, the movement is a worldwideeffortfor people to join
a revolution that honors and protects the land and water. The movement exposes the
truths about the First Nations history as well as their current suppression. The
discussion on the movement may serve as an example of how First Nations are rising
up to fight forrespect and social justice. This example may serve as a potential path for
Native American communities on reservations to take withthe use of Internet and
social networking in remote areas of the United States to come together to actively
advocate.
Hawkes, Jon. 2001. The Fourth Pillar of Sustainability: Culture’s Essential Role in
Public Planning. Australia: Common Ground Publishing Pty Ltd.
Hitchner, Sarah L. 2005. “Roads Diverging in Yellow Woods: New Paths for Ecological
and Environmental Anthropology”. PhD diss., University of Georgia.

4. Holm, Tom, J. Diane Pearson, and Ben Chavis. 2003. “Peoplehood: A Model for the
Extension of Sovereignty in American Indian Studies.” Wicazo Sa Review 18 (1):
7-24.
This essay looks at how peoplehood and understanding its fouraspects of language,
sacred history,religion, and land is an intertwined and dependent concept.This
conceptis then detailed in a diagram and explanation of how important it is for
ethnography as well as political purposes. In looking at the peoplehood model I am
better able to understand that balances of the equal parts of life in which Native
Americans perceive their world and their identity within it. This is a very specific
example of a theory, but I see it as a very detailed way to explain intertwining ideas and
concepts on a very mixed subject.
Hughes, J. Donald, and Jim Swan. 1986. “How Much of the Earth is Sacred Space?”
Environmental Review: ER 10 (4) (Winter): 247-59.
The research of this article reviews the meaning of sacred space. Native American
culture accepts all of Mother Earth’s space as sacred space. The article explains how the
interpretation of the land can change our ideals of how to use the land. The article then
discusses how reservation land should have been set aside for the tribes to take care of
and live off of without American exploitation and acquisition of their resources. I
regard this conceptand knowledge surrounding the spirit of the land as a powerful
tool in working with Native American life on reservations. I also lookto this research as
a means to understand more about how reservations have been exploited fortheir land
in the past. Although this source is relatively older I believe it is still a powerfularticle
that will help to enhance my groundwork in background knowledge as well as a
potential method of transformation from within the community.
Hyde, Lewis. 2007. The Gift: Creativity and the Artist in the Modern World. New York:
Vintage Books.
Idle No More. http://idlenomore.ca/.
Kincheloe, Joe L., and Teresa Scott Kincheloe. 1983. The Cultural Link: Sioux
Grandmothers as Educators. The Clearing House 57 (3) (Nov.): 135-7.
Larson, Sidner. 1997. “Fear and Contempt: A European Concept of Property.”
American Indian Quarterly 21 (4) (Autumn): 567-77.

5. Lash, Robin. 2002. “Industrial Hemp: The Crop for the Seventh Generation.”
American Indian Law Review 27 (1): 313-56.
The research in this article creates what Lash calls a “comment” on how industrial
hemp could be grown in regions of South Dakota on Lakota land in order to create and
generate self-sustaining income. Lash gives an in-depth history of the cropand its use
in canvas, paper, clothing, wind sails, and much more. Hemp is currently illegal to grow
in the United States because of its similar appearance to the marijuana plant. I lookto
this article as a brilliant example of a potential solution to the poverty that exists on
rural reservations such as those in South Dakota. I am not adopting this example as
“thee solution” to sustaining cultures on reservations but I do believe this research is
profound in the multiple levels of suppression it coversthat would potentially go away
with the production of industrial hemp.
Layton, Robert. 1998. An Introduction to Theory in Anthropology. Cambridge
University Press.
Lewis, David Rich. 1995. “Native Americans and the Environment: A Survey of
Twentieth-century Issues.” American Indian Quarterly 19 (3) (Summer): 423-
50.
This article reviewsthe relationship and interconnections Native Americans had with
their physicalenvironment prior to Euro American contact.Native Americans defined
themselves by the land and spirits surrounding them. Their traditions, ceremonies, and
origins were all entangled in the earth they lived off of. Lewis details how Native
American cultures were forcedto change drastically and rapidly once they were placed
on reservations. Reservations and the policies originally placed on them meant a much
different life forthe Native Americans. I believe this article will serve as a great
reference point in the history of the transition of “traditional life” compared to
“reservation life” for Native Americans within the United States. I am interested in
looking at how life on reservations can be revitalized to represent and sustain culture
more closely related to traditional Native American life. This may serve as my
reference point forthe environmental issues presenting themselves on reservations
today. In recognizing the relationship between a culture and its physical limitations I
hope to further understand what next steps reservations should take.
Lomawaima, K. Tsianina, and Teresa L. McCarty. 2002. “When Tribal Sovereignty
Challenges Democracy: American Indian Education and the Democratic Ideal.”
American Educational Research Journal 39 (2, Education and Democracy)
(Summer): 279-305.
Lujan, Carol Chiago, and Gordon Adams. 2004. U.S. Colonization of Indian Justice
Systems: A Brief History. Wicazo Sa Review 19 (2, Colonization/Decolonization,
(Autumn): 9-23.

6. Marshall, Joseph M III. 2006. Keep Going: The Art of Perseverance. Sterling.
Joseph Marshall III is an enrolled tribal member of the Sicangu Lakota (Rosebud
Reservation) who writes fictionalstories. His stories are typically based on traditional
Lakota stories told by his ancestors. This book goes through a dialogue between a
young Lakota man and the young man’s grandfather. The art of perseverance within
this bookis to show that everyone and everything in nature has a different flexibility in
life based on who weare and how we connectto our environment and our past. I look
to this bookto be a source of inspirational knowledge. The stories are of quality and
they are a genuine reflection in lessons in life everyonecan learn from. My groundwork
includes better understanding the culture and community of my interest and this book
adds strength in my “localknowledge” of the Lakota.
Martínez, David. 2004. “The Soul of the Indian: Lakota Philosophy and the Vision
Quest.” Wicazo Sa Review 19 (2, Colonization/Decolonization, I) (Autumn): 79-
104.
Nagel, Joane. 1995. “American Indian Ethnic Renewal: Politics and the Resurgence of
Identity.” American Sociological Review 60 (6) (Dec.): 947-65.
Nerburn, Kent. 2002. Neither Wolf Nor Dog: On Forgotten Roads with an Indian Elder.
New World Library.
Nordstrom, Carolyn. 2007. Global Outlaws: Crime, Money, and Power in the
Contemporary World (Vol. 16). University of California Press.
Ostler, Jeffrey. 1996. “Conquest and the State: Why the United States Employed
Massive Military Force to Suppress the Lakota Ghost Dance.” Pacific Historical
Review 65 (2) (May): 217-48.
Patterson, Thomas C. 2001. A Social History of Anthropology in the United States.
Berg Publishers.
Pesantubbee, Michelene E. 2000. “The Sacred Pipe: An Archetypal Theology.” Nova
Religio: The Journal of Alternative and Emergent Religions 4 (1) (October): 159-
60.
Pickering, Kathleen. 2004. “Decolonizing Time Regimes: Lakota Conceptions of
Work, Economy, and Society.” American Anthropologist 106 (1) (Mar.): 85-97.
Anthropologist Kathleen Pickering studies economic anthropology and has researched
how Western ideals placed on Lakota societies affectstheir workmethods. I am
interested in this research because it explains how U.S policies and the Western ideal of
workhave not proven themselves “sustainable” for the Lakota. If local economies are
to advance forwardfor the Lakota, a new method or model of time should be better
understood and implemented with a conscious connection to the life of the people who
will be carrying out the work.

7. Poupart, Lisa M. 2003. “The Familiar Face of Genocide: Internalized Oppression
Among American Indians.” Hypatia 18 (2, Indigenous Women in the Americas)
(Spring): 86-100.
Lisa Poupartis an Associate Professor in Humanistic Studies, First Nation Studies and
Women Studies at the University of Wisconsin-Green Bay.Her concentration is in
social problems in American Indian reservation and urban communities. Her research
in this article looks at internalized oppression in American Indian communities and the
social problems that stem from this occurrence,including domestic violence,childhood
sexual abuse, addictions, and juvenile delinquency. Poupartdetails the systems
Western societies have placed on Native Americans on reservations and how this can
be viewed as a systematic form of genocide. This article outlines concepts and issues I
directly relate to within my groundwork. I believe this article willhelp assist my work
by furthering my understanding of tribal laws, spatial limitations, and social patterns
that are continuously suppressing (or taking) the lives of Native Americans on
reservations.
Robertson, Paul, Miriam Jorgensen, and Carrie Garrow. 2004. “Indigenizing
Evaluation Research: How Lakota Methodologies are Helping "Raise the Tipi" in
the Oglala Sioux Nation.” American Indian Quarterly 28 (3/4, Special Issue: The
Recovery of Indigenous Knowledge) (Summer - Autumn): 499-526.
Sherman, Kathleen Pickering, James Van Lanen, and Richard T. Sherman. 2010.
“Practical Environmentalism on the Pine Ridge Reservation: Confronting
Structural Constraints to Indigenous Stewardship.” Human Ecology 38 (4)
(August) 507-20.
The research within this article examines the desires of the Lakota on the Pine Ridge
Reservation to participate in “practicalenvironmentalism.” The constraints of
structural barriers formed at tribal, state and federal levels prevent community based
ecologicalrestoration from forming. The article discusses potential models for future
generations to advanceforward with.I am interested in using this research within my
groundwork as it directly relates to my understanding of how policies are prohibiting
the vitality of the community.
Shiraev, Eric, and David A. Levy. 2004. Cross-cultural Psychology: Critical Thinking
and Contemporary Applications. Boston, MA: Pearson.
Soldier, Lydia Whirlwind. 2004. “Lewis and Clark Journey: The Renaming of a
Nation.” Wicazo Sa Review 19 (1, American Indian Encounters with Lewis and
Clark) (Spring): 131-43.
Tinker, Tink. 2006. “Walking in the Shadow of Greatness: Vine Deloria Jr. in
Retrospect.” Wicazo Sa Review 21 (2) (Autumn): 167-77.
U.S. Department of the Interior. Indian Affairs. http://www.bia.gov/index.htm

8. Valandra, Edward C. 1997. “Rethinking Indigenous Underdevelopment in the United
States.” Wicazo Sa Review 12 (2) (Autumn): 111-42.
Edward Valandra is a Nativeresearcher focused on using Native worldviewsas
frameworksto understand modern complexities. This essay seeks to create an
understanding as to why and how tribal communities within the United States are
underdeveloped given the modern state of the rest of the country.Valandra explains
how indigenous economic studies reveal a heavily influenced Western perspective n
past strategies that do not consider the ethics of Native people. Ifind this essay of
extreme importance and great quality given Valandra’s personal perspective as a
Native American as well as his academic workon rethinking how to approach
indigenous economic development. After reading this essay I researched more of
Valandra’s workand am interested in establishing a future connection to his work on
the Rosebud Reservation.
———. 1992. “U.S. Citizenship: The American Policy to Extinguish the Principle of
Lakota Political Consent.” Wicazo Sa Review 8 (2) (Autumn): 24-9.
This essay is a history of the policies within and between the United States and the
Lakota. The history of the treaties and acts are outlined with their previous
implications in efforts to provide a better understanding of where current issues stand.
I think this essay is a great addition to my research dealing specifically withpolicies.
The research here also compliments the Idle No More movement in recognizing the
continuation of broken treaties and continued colonizationon reservation lands.
Wagner, Joanna M. 2007. “Improving Native American Access to Federal Funding for
Economic Development through Partnerships with Rural Communities.”
American Indian Law Review 32 (2): 525-613.
The research presented in this article seeks to lookfurther into the cultural constructs
that are born out of impoverished rural economies. Wagner explains why tribal
communities need financial capital in order to reach their potential. I am using this
research in my groundwork projectbecause it touches on an area of reservation life
that I do not have great experience or exposure withand that is economic development
models. In considering sustainable cultures the idea of cultural tourism or sustainable
tourism alwayscomes to mind, however the impacts of what these industries could
bring to the culture are just as important no matter how great the financial gain may
be. I hope that by using this research I can begin to build my ethical outlines on what is
just forthe people of the community in reference to local economies.
Walker, James. R. 1992. Lakota Society. Bison Books.
Washburn, Kevin K. 2006. “American Indians, Crime, and the Law.” Michigan Law
Review 104 (4) (Feb.): 709-77.
Westerman, William. 2006. “Wild Grasses and New Arks: Transformative Potential
in Applied and Public Folklore.” Journal of American Folklore 119 (471): 111-
128.

9. Wilmer, Franke, Michael E. Melody, and Margaret Maier Murdock. 1994. “Including
Native American Perspectives in the Political Science Curriculum.” PS:
Political Science and Politics 27 (2) (Jun.): 269-76.
Yencken, David, and Debra Wilkinson. 2000. Resetting the Compass: Australia’s
Journey Towards Sustainability. Collingwood, CSIRO Publishing.