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By Joe Edward Watkins, Paul Rosier, Walter Echo-Hawk

A subject matter of paramount challenge to the local American group, repatriation because it pertains to sacred websites is explored intimately from each side of the continued debate.

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Extra resources for Sacred Sites and Repatriation (Contemporary Native American Issues)

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During the Archaic period (c. ) in the southern Great Plains, for example, the archaeological record is relatively bleak. Few sites are known for a span of time that exceeds six thousand years. At one time, it appeared that people had abandoned much of the area because the hot and dry weather conditions made it difficult to survive. Archaeologists have found, however, that people continued to occupy the area but relied more on plant resources to fulfill their dietary needs and relied less on large animals like bison.

The statute lays out a mechanism for federal land managers, museums, and agency officials to consult with lineal descendants and tribal groups and to reach a determination regarding the proper disposition of objects covered under the act that might be excavated or discovered on federal or tribal lands. The processes for dealing with excavations or discoveries on federal or tribal lands are different from those for dealing with the disposition of objects within museum or federal agency collections.

They also spoke of their desires to have Indian skeletons reburied as close as possible to the places where they had been dug up. Other organizations worked to have human remains removed from museums. In Kansas, for example, the Pawnee tribe worked to get a tourist attraction that exhibited Indian skeletons closed and the skeletons reburied; in Nebraska, they worked with other legislators to get a law passed that required the reburial of Indian skeletons. Such actions by tribal groups and groups of members of different tribes to get American Indian skeletal material reburied made it easier for nationwide legislation to be proposed and passed.

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