This is why, in a move that surprised many non-Indigenous anthropologists to whom land acknowledgments seemed a public good, the Association of Indigenous Anthropologists requested that the American Anthropological Association officially pause land acknowledgments and the related practice of the welcoming ritual, in which Indigenous persons open conferences with prayers or blessings. READ MORE: States return recordings of Indigenous oral histories to tribal control And those ideas can have detrimental consequences for Indigenous peoples and nations. Yet the historical and anthropological facts demonstrate that many contemporary land acknowledgments unintentionally communicate false ideas about the history of dispossession and the current realities of American Indians and Alaska Natives. Land acknowledgments have been used to start conversations regarding how non-Indigenous people can support Indigenous sovereignty and advocate for land repatriation. Many Indigenous peoples thrive in this place-alive and strong.” “We stand on the lands of the Coast Salish peoples, whose ancestors have resided here since Time Immemorial. Through this consultation, we co-created the Burke’s land acknowledgement.”
“Tribal elders and leaders are the experts and knowledge-bearers who generously shared their perspectives and guidance with the Burke.
The Burke Museum at the University of Washington in Seattle describes this process: Some land acknowledgments are carefully constructed in partnership with the dispossessed. Organizations provide resources to facilitate these efforts, including pronunciation guides and video examples. Many events these days begin with land acknowledgments: earnest statements acknowledging that activities are taking place, or institutions, businesses and even homes are built, on land previously owned by Indigenous peoples.Īnd many organizations now call on employees to incorporate such statements not only at events but in email signatures, videos, syllabuses and so on.
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