Far Left: This early 1880s steel dagger with a bear handle was the first item of many from NMAI col- lections returned to Tlingit people during the past two decades. NMAI repatriated it to Kootznoowoo In- corporated on behalf of the Teikweidi clan in 1999. Left: This wooden battle helmet covered with walrus hide and inlaid with abalone shell is em- bossed and painted to represent a shark’s head. NMAI repatri- ated it to the Central Council Tlingit and Haida Indian Tribes of Alaska on behalf of the Dakl’aweidí clan in 2015.
Bear dagger, circa 1825– 1850, steel decorated with bone, wood, carvings, 21”. 02/8702
Shark ballel helmet, circa 1790-1820, 11” x 12”, 08/1886
In 2020, NMAI’s Board of Trustees up-
dated and expanded the NMAI Repatria- tion Policy definition of human remains to mean “the physical remains of a body, any part thereof, whether or not naturally shed, freely given or culturally modified.” In some contexts, this could include hu- man hair. “It is a social justice issue,” says Swift.
“Looking through the lens of human rights legislation for Native Peoples, the law is the threshold, the bare minimum of what must be done. Our policy allows us to work above and beyond the law because it is the right thing to do.”
HISTORY SUPERSLEUTHS
Clan crest objects usually display a clan’s representative animal. Such items play essen- tial roles in Tlingit ceremonies and are often
10 AMERICAN INDIAN WINTER 2020
passed from one leader to another who serve as caretakers. They are also “at.óow,” mean- ing they have been displayed at an event where they were witnessed by the opposite moiety. “It is like a notary,” says Jacobs. “We witnessed it, we sealed it, it’s done. We veri- fied that it happened.” Displaying objects valued by a clan shows
members of the opposite moiety that they are supported. “If our opposites are speaking to us, we need to respond to them and not leave them hanging in the air. If they bring out their at.óow, opposites will bring out their objects to balance them,” Jacobs ex- plains. Yet for decades, he says, “some clans have not had their objects.” In order for NMAI to consider return- ing a particular object from its collec- tions, a tribe must submit a written claim for that item. This initiates what is often a
multiyear, in-depth analysis of the claim for that item. However, pinpointing to which Tlingit
clan an object belongs can be extremely tricky. The Tlingit have a complex, multi- layered social
structure. They are divided
into 21 different geographical regions. Each person belongs to either the Raven or Eagle/ Wolf moiety along their matrilineal lines. Each moiety contains numerous clans, each one of which is composed of several “houses” consisting of closely related family members. However, one has to marry someone from the opposite moiety. And while moieties and clans are represented by a particular prima- ry crest animal, they are also represented by other animals. In addition, many items in NMAI’s col-
lections were obtained around the turn of the 20th century from collectors whose written
PHOTO BY NMAI STAFF
PHOTO BY NMAI STAFF
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