Professional Documents
Culture Documents
Stephen Rosecan
INTRODUCTION
In 2002, the Tenth Circuit considered the appeal of Samuel Wilgus
who was convicted of possessing eagle feathers in violation of the Bald and
Golden Eagle Protection Act ("BGEPA"). 1 Wilgus, who is not an
American Indian but who participated in American Indian religious
practices, claimed to have received the eagle feathers from Native
* Candidate for Juris Doctor, New England School of Law (2008); A.B.D., Cultural
Anthropology, University of Chicago; M.A., History, University of Mississippi (1996);
A.B., Duke University (1991).
1. United States v. Hardman, 297 F.3d 1116, 1118-20 (10th Cir. 2002) (en banc).
NEW ENGLAND LA W REVIEW [Vol. 42:891
Native American culture.' 0 Since these two interests were also competing
interests (i.e., American Indians used eagle parts in religious ceremonies),
the Federal Government had the burden of establishing that the federal
restriction on eagle feather possession balanced the two interests in the
least restrictive way." The Tenth Circuit concluded that the government
failed to carry its burden.12 Nonetheless, the Tenth Circuit did not advance
a less restrictive way to distribute eagle feathers; rather the court remanded
Wilgus's case, requesting that the government provide additional facts so
that the district court could determine whether the restriction on eagle
feather possession balanced the competing interests in the least restrictive
way. 13
Recent federal court decisions have not embraced Hardman's
reasoning and have considered the government's restrictions on eagle
feather use to be the least restrictive way of advancing the government's
interests under the RFRA.' 4 This Note, however, proposes a less restrictive
distribution scheme that would allow some Non-Members-including
perhaps Wilgus-to possess eagle feathers without undermining the
government's compelling interests to protect eagles and preserve Native
American culture. The less restrictive distribution scheme involves
allowing American Indians to present eagle feathers to Non-Members who
are actively involved in Native American religious practices. The
presentation of eagle feathers to individuals is a common cultural practice
among American Indians.' 5 This Note argues that allowing Non-Members
to possess eagle feathers when (1) they are presented with the feathers by
American Indians and (2) they are actively involved in Native American
religious practices fosters Native American cultural practices without
adversely affecting the eagle population.' 6 As a result, Non-Members who
Freedom Restoration Act Finally Remove the Existing Deference Without a Difference?, 69
ST. JOHN's L. REv. 255, 279-82 (1995) (arguing that Non-Members should be able to
possess eagle feathers under the RFRA, but not discussing the presentation of eagle feathers
to Non-Members by American Indians as an exclusive means of distribution to
Non-Members); Anderson, supra note 2, at 81-84 (recognizing that Non-Members who are
tribal adoptees or affiliates should be eligible to possess eagle feathers, but not arguing that
the presentation of eagle feathers to Non-Members by American Indians should be an
exclusive means of distributing eagle feathers to Non-Members). While law review articles
have not focused on eagle feather presentations as an exclusive method of distributing eagle
feathers to Non-Members, one author, Brett Anderson, has similarly proposed that Non-
Members who are religiously associated with Native American tribes should be eligible to
possess eagle feathers. Id. at 83. Anderson's argument, however, pre-dates Hardman and
does not focus on some of the core issues that arise from Hardman and comprise this Note.
For instance, Anderson does not expressly analyze how Native American cultural practices
can be furthered when Non-Members possess eagle feathers. See id. at 71 ("The second
mischief, although not discussed in this article, is visited upon the tribe when a non-Native
American with whom the tribe seeks to enjoy religious association is denied access to
feathers for ceremonial purposes. When this happens the tribe is not free to religiously
associate with other adherents of its religion."). Anderson also does not consider whether
the regulation of eagle feathers properly balances the government's compelling interests in
the preservation of Native American culture and the protection of eagles. Id. at 80
(discussing the protection of eagles as the only the compelling interest under the RFRA).
Furthermore, Anderson only cursorily deals with the question of whether allowing
Non-Members to possess eagle feathers will result in harm to the eagle population. See id. at
81-82 ("Because a presumably small number of individuals are [tribal adoptees or
affiliates], the fear of substantially increasing demand for an already scarce supply of
feathers is unfounded.").
17. See discussion infra Part I.A-B.
18. See discussion infra Part I.C-D.
19. See discussion infra Part I.D.1.
20. See discussion infra Part I.D. 1.
2008] A MEANINGFUL PRESENTATION
Since the 1940s, the Federal Government has restricted the possession
and use of eagle feathers.25 In the early 1960s, Congress created an
exception to the eagle feather restriction for Native American religious
practitioners. 6 The exception recognized the significance of the eagle for
Noting that the bald eagle was facing extinction, the BEPA prohibited
anyone to take, possess, transport, or buy and sell bald eagles or their parts
without a permit. 6 The meaning of to "take" a bald eagle was broadly
defined to include to "pursue, shoot, shoot at, wound, kill, capture, trap,
collect, or otherwise willfully molest or disturb. 37 The meaning of to
"transport" a bald eagle was similarly broadly defined to include to "ship,
convey, carry, or transport by any means whatever, and deliver, or receive
or cause to be delivered or received for such shipment, conveyance,
carriage, or transportation. 3 8 The Secretary of the Interior was authorized
to develop regulations to issue permits for taking, possessing, or
transporting bald eagles or their parts. 39 The permits were limited to
specific purposes, including the promotion of science and the protection of
agriculture. 40 The permits were to be issued so long as the Secretary of the
Interior considered the permit to complement the continued existence of the
bald eagle.4 '
44. Bald and Golden Eagle Protection Act, 76 Stat. at 1246 (codified as amended at 16
U.S.C. 668-668a).
45. Id.
46. Id. ("Whereas protection of the golden eagle will afford greater protection for the
bald eagle, the national symbol of the United States of America, because the bald eagle is
often killed by persons mistaking it for the golden eagle ....
47. Id. (codified as amended at 16 U.S.C. 668a).
48. See Antonia M. De Meo, Access to Eagles and Eagle Parts: Environmental
Protection v. Native American Free Exercise of Religion, 22 HASTINGS CONST. L.Q. 771,
777 (1995) ("The religious use of eagles is essential to the practice of Native American
religion. Native Americans cannot pray or perform their religious ceremonies without
utilizing eagle feathers and eagle parts.").
49. See United States v. Dion, 476 U.S. 734, 741-44 (1986) (discussing some of the
legislative history of the BGEPA).
50. Bald and Golden Eagle Protection Act, 76 Stat. at 1246 (codified as amended at 16
U.S.C. 668a).
51. 16 U.S.C. 668(a)-(b).
52. Id. 668(a). To meet the criminal standard, an individual must act either
"knowingly" or "with wanton disregard for the consequences of [his or her] act." Id.
53. Id. 668(b).
2008] A MEANINGFUL PRESENTATION
54. 50 C.F.R. 10.13 (2005) (listing all the species that are protected under the MBTA).
55. See Migratory Bird Treaty Act, 16 U.S.C. 703 (2000).
56. Convention for the Protection of Migratory Birds, U.S.-Gr. Brit., Aug. 16, 1916, 39
Stat. 1702.
57. Id. at 1702-03. The agreement between the United States and Great Britain was
designed to protect migratory birds that, despite being "in danger of extermination," were
"of great value as a source of food or in destroying [injurious] insects." Id.at 1702.
58. See Protection of Birds and Their Environment, U.S.-Japan, Mar. 4, 1972, 25 U.S.T.
3329 (providing protections for the golden eagle and the southern bald eagle that is south of
the 40th parallel); 50 C.F.R. 10.13.
59. 16 U.S.C. 707 (2000).
60. Id. 707(a).
61. Id. 707(b).
62. United States v. Hardman, 297 F.3d 1116, 1122 (10th Cir. 2002) (en banc).
63. See 50 C.F.R. 22.22 (granting permits to use eagle feathers for religious purposes
exclusively to members of Indian tribes that are determined by the Secretary of the Interior
to be eligible for federal services); see also id. 22.11 ("You may not ... possess ... any
bald eagle ... or any golden eagle ... or the parts, nests, or eggs of such birds, except as
allowed by a valid permit ....").A permit is not necessary to "possess or transport within
the United States" bald eagles or bald eagle parts acquired before 1940 or golden eagles or
golden eagle parts acquired before 1962 so long as the eagles or eagle parts were "lawfully
acquired." Id. 22.2(a)(1)(i)-(ii).
NEW ENGLAND LAW REVIEW [Vol. 42:891
64. Id. 22.22 (providing that permits will only be issued to "members of Indian entities
recognized and eligible to receive services from the . . .Bureau of Indian Affairs listed
under 25 U.S.C. 479a-l"). The Secretary of the Interior is responsible for annually
publishing a list of all Indian tribes that are "eligible for the special programs and services
provided by the United States to Indians because of their status as Indians." 25 U.S.C.
479a-1(a)-(b) (2000).
65. 50 C.F.R. 22.22(a).
66. Id. 22.22(a)(3)-(5).
67. Id. 22.22(c)(1).
68. Id. 22.22(c)(2).
69. Amie Jamieson, Note, Will Bald Eagles Remain Compelling Enough to Validate the
Bald and Golden Eagle ProtectionAfter ESA Delisting?,34 ENvTL. L. 929, 938 (2004).
70. National Eagle Repository: U.S. Fish & Wildlife Service, http://www.fws.gov/
mountain-prairie/law/eagle/ (last visited Apr. 27, 2008) ("Most of the dead golden and bald
eagles received by the U.S. Fish and Wildlife Service ...have been salvaged by State and
Federal wildlife personnel. Many of these birds have died as a- result of electrocution,
vehicle collisions, unlawful shooting and trapping, or from natural causes.").
71. Id.("On the application, you must specify whether you want a golden or bald eagle,
a mature or immature bird, a whole bird or specific parts, or have no preference.").
72. See id
73. Id.In 2007, there were 5000 applicants on the waitlist. Id.The National Eagle
Repository, however, receives only about 1000 dead eagles annually. Id.The demand for
eagles and eagle parts far exceeds the supply. United States v. Hardman, 297 F.3d 1116,
1123 (10th Cir. 2002) (en banc). In addition to criticisms concerning the long wait for eagles
or eagle parts, the National Eagle Repository has also been criticized for delivering eagles in
an unacceptable condition. De Meo, supra note 48, at 790-91 ("When Native Americans do
finally receive eagles or eagle parts ... the birds and feathers are frequently in 'deplorable
shape;' tail and wing feathers may be broken, birds may be burnt, or parts may be
2008] A MEANINGFUL PRESENTATION
missing.").
74. National Eagle Repository: U.S. Fish & Wildlife Service, supra note 70.
75. 50 C.F.R. 22.22(b)(1) (2006).
76. Id. ("[E]agles or their parts ... may be handed down from generation to generation
or from one Indian to another in accordance with tribal or religious customs.").
77. See id. 22.11 (stating that in general a permit is needed to possess eagle parts).
78. E.g., United States v. Lundquist, 932 F. Supp. 1237, 1238 (D. Or. 1996).
79. See Religious Freedom Restoration Act of 1993, 42 U.S.C. 2000bb(a)-(b) (2000).
80. Religious Freedom Restoration Act of 1993, Pub. L. No. 103-141, 2, 107 Stat.
1488 (codified at 42 U.S.C. 2000bb).
81. Id. (citing Employment Div. v. Smith, 494 U.S. 872 (1990) as "virtually
eliminat[ing] the requirement that the government justify burdens on religious exercise
imposed by laws neutral toward religion").
82. Id.
83. 63 AM. JUR. PROOFOF FACTS 3d 195, 3 (2001).
84. Religious Freedom Restoration Act of 1993 2 (codified at 42 U.S.C. 2000bb)
("The purposes of this chapter [include] ... to restore the compelling interest test as set
forth in Sherbert v. Verner, 374 U.S. 398 (1963) and Wisconsin v. Yoder, 406 U.S. 205
(1972) and to guarantee its application in all cases where free exercise of religion is
NEW ENGLAND LAW REVIEW [Vol. 42:891
85
government cannot "substantially burden a person's exercise of religion"
unless the government demonstrates that the "application of the burden to
the person ...is in furtherance of a compelling governmental interest" and
"is the least
86
restrictive means of furthering that compelling governmental
interest., 87
As applied, the RFRA test is a two-pronged, burden-shifting test.
First, the party raising a RFRA defense or claim has the "initial burden" to
show that "a sincere religious belief... has been substantially burdened by
the state. 88 Second, if the initial showing is made, the government then has
the burden to show that the federal law is the "least restrictive means" of
advancing the government's compelling interests.8 9
In 1997, the U.S. Supreme Court declared the RFRA to be
unconstitutional in City of Boerne v. Flores.9 However, the Court's
holding in City of Boerne specifically related to the RFRA's applicability to
state law. 91 The RFRA has subsequently been considered constitutional
when applied to federal law. 92 Therefore, the RFRA still applies to federal
laws regulating the possession of eagle feathers by Non-Members. 93
95. See, e.g., United States v. Winddancer, 435 F. Supp. 2d 687, 689-90, 695-99 (M.D.
Tenn. 2006). But see Hardman, 297 F.3d at 1120, 1136 (affirming district court's decision
to order the return of eagle feathers to a Non-Member after criminal charges were dropped).
96. Compare discussion infra Part I.D. 1 (describing three federal decisions that have
upheld the restrictions on eagle feather possession), with discussion infra Part I.D.2
(discussing United States v. Hardman, which questioned the validity of the eagle feather
regulations as applied to Non-Members).
97. See discussion infra Part I.D. 1.
98. See discussion infra Part II.A.
99. United States v. Lundquist, 932 F. Supp. 1237, 1238 (D. Or. 1996).
100. Id. at 1239.
101. Id. Lundquist also "received a golden eagle head as a gift from an individual in
NEW ENGLAND LAW REVIEW [Vol. 42:891
Arizona." Id.Since it is not clear whether the eagle head was received from a Native
American, see id, this Note is most concerned with the gifting of the eagle feather.
102. Id.at 1240.
103. Id.at 1239, 1243, 1245.
104. Id. at 1243.
105. Lundquist, 932 F. Supp. at 1243.
106. Id.at 1242-43.
107. Id.at 1243.
108. See id
109. See id.at 1242-43.
110. See United States v. Antoine, 318 F.3d 919, 920-21 (9th Cir. 2003).
111. Id.at 920 ("[Antoine] obtained dead eagles in Canada and brought feathers and
other eagle parts into the United States, where he swapped them for money and goods.").
Antoine argued that the exchanges were part of potlatch ceremonies and had religious
2008] A MEANINGFUL PRESENTATION
significance. Id.
112. See id at 924. The Ninth Circuit's determination that the protection of the eagle was
a compelling interest appears to rest in part on the bald eagle's then-status as a threatened
species. See id at 921-22. Since the bald eagle has been removed from the endangered
species list, see supra note 33, there has been some concern that its protection may no
longer be a compelling interest, see Jamieson, supra note 69, at 949. However, this is
unlikely. Not only has one federal appeals court noted that the protection of the bald eagle
would always represent a compelling interest, see United States v. Hardman, 297 F.3d 1116,
1128 (10th Cir. 2002) (en banc) ("The bald eagle would remain our national symbol
whether there were 100 eagles or 100,000 eagles. The government's interest in preserving
the species remains compelling in either situation."), but if the protection of the bald eagle
was no longer a compelling interest, the result could be the unregulated taking of eagles-a
process that could ultimately result in the re-listing of the bald eagle as a threatened or
endangered species. See Jamieson, supranote 69, at 949.
113. See Antoine, 318 F.3d at 923 ("If the government extended eligibility, every permit
issued to a nonmember would be one fewer [permit] issued to a member.").
114. Id.("[A]n alternative can't fairly be called 'less restrictive' if it places additional
burdens on other believers.").
115. Id.
116. Id. at 924. In Antoine, the court argued that the permit process did not discriminate
based on religion but based on a political categorization. See id. at 924 & n.8. The court
appears to be suggesting that, by discriminating between member Indians and Non-
Members based on political classification and not religion, the permit program does not
violate the Establishment Clause. See id
117. Id. at 924.
NEW ENGLAND LAW REVIEW [Vol. 42:891
118. United States v. Winddancer, 435 F. Supp. 2d 687, 689 (M.D. Tenn. 2006).
119. Id. at 695. The Nanticoke are not a federally recognized tribe, id., though the
Nanticoke have received state recognition from Delaware, see DEL. CODE ANN. tit. 29, 105
(2003).
120. Winddancer, 435 F. Supp. 2d at 695.
121. Id. at 689.
122. Id.
123. Id.at 691.
124. Id. at 695.
125. Id.
126. Winddancer, 435 F. Supp. 2d at 695.
127. Id.at 698.
128. Id.
129. Id.
130. See id at 698.
2008] A MEANINGFUL PRESENTATION
eligible for eagle feathers would expand the black market in eagle3 parts-
resulting in increased illegal depredations to the eagle population.'
131. Id.
132. See United States v. Hardman, 297 F.3d 1116, 1134-35 (10th Cir. 2002) (en banc).
133. Id. at 1118-20.
134. Id. at 1118-19.
135. Id. at 1118-20.
136. Id. at 1118.
137. Id.
138. Hardman, 297 F.3d at 1118.
139. Id.
140. Id.
141. Id
NEW ENGLAND LAW REVIEW [Vol. 42:891
feathers," including eagle feathers. 142 The feathers were to be kept in the
car that transported the dead body. 143 Hardman considered the feathers to
"hold a special prayer for [him], [his] family, and the automobile they were
1
in."' 44
Hardman, who had unsuccessfully sought to receive a permit for the
feathers, had the eagle feathers confiscated from him by federal officials
several years later, after his estranged wife told authorities that Hardman
possessed the eagle feathers without a permit. 145 Hardman was charged and
convicted under46
the MBTA and eventually appealed his conviction to the
Tenth Circuit. 1
Like Hardman, Samuel Wilgus was charged with illegally possessing
eagle feathers. 147 Wilgus, who claimed to be "an adopted member of the
Paiute Tribe of Utah,"' 148 was not of American Indian descent, 149 though he
practiced a Native American religion.' 50 Wilgus, who used the eagle
feathers during religious ceremonies, 15 apparently "received his [eagle]
feathers as 52gifts on a number of occasions from various Native
Americans.'
153
Joseluis Saenz, who was a descendant of the Chiricahua Apache,
had his eagle feathers confiscated during a search of his home by New
Mexico officials. 154 Saenz practiced "the beliefs and traditions of the
Chiricahua Apache religion.', 155 The Chiricahua Apache were once a
142. Id.
143. Id.
144. Hardman, 297 F.3d at 1118.
145. Id.
146. Id.
147. See id.at 1119. Unlike Hardman, Wilgus was charged with violating the BGEPA.
Id.
148. Id.at lll9 n.3.
149. Id.at 1119.
150. Hardman, 247 F.3d at 1119. Wilgus was apparently a member of the Native
American Church. Anderson, supra note 2, at 65. See infra Part II.A, for an expanded
discussion of the facts involving Wilgus.
15 1. See Anderson, supra note 2, at 66.
152. Hardman, 297 F.3d at 1119 n.4.
153. Id. at 1119.
154. Id.at 1119-20 & n.5 ("The items seized [from Saenz] included three eagle feathers,
one staff with an eagle foot and seven eagle feathers, one eagle feather with a beaded shaft,
one shield with horsehair and four eagle feathers, one fan with twelve eagle feathers, six
eagle feathers tied together with rawhide . . .one quiver and four arrows with one eagle
feather . . . one bustle with ninety-four eagle feathers[,] . . .and a framed print with one
eagle feather.").
155. Id.at 1119.
2008] A MEANINGFUL PRESENTATION
156. Id.
157. Id.
158. Hardman, 297 F.3d at 1120.
159. Id. The Tenth Circuit does not explain why the government moved to dismiss the
charges against Saenz. See id.
160. Id.
161. Id.
162. Id.at 1129.
163. Id. at 1126-27.
164. Hardman, 297 F.3d at 1127-29. The Tenth Circuit also recognized a third
compelling interest to fulfill trust obligations to American Indians. Id. at 1129. However, the
Tenth Circuit stated that the government had "not shown that broader permit eligibility
would damage the government's ability to fulfill its trust obligations." Id. at 1134. Since the
argument concerning the fulfillment of trust obligations was cursorily dealt with by the
court, see id., it is not considered in this Note.
165. Id. at 1128.
166. Id. at 1128-29. In Hardman, the Tenth Circuit does not always clearly articulate the
precise language of the compelling interest to protect Native American culture. Compare id.
at 1128 ("protecting Indian cultures from extinction") (emphasis added), with id. at 1129
("preserving Native American culture and religion") (emphasis added), and id. at 1133
NEW ENGLAND LAW REVIEW [Vol. 42:891
("preserving Native American cultures") (emphasis added). This Note uses preserving
Native American culture to describe the government's compelling interest. The term culture
is broad enough to include the categories of Native American cultures and Native American
religion. See THE AMERICAN HERITAGE DICTIONARY OF THE ENGLISH LANGUAGE (4th ed.
2000), available at http://dictionary.reference.com/browse/culture.
167. Hardman, 297 F.3d at 1132-33.
168. Id.at 1132.
169. Id.
170. Id. ("The record contains no evidence indicating that increased permit applications
would place increased pressure on eagle populations.").
171. Id. at 1132-33.
172. id.at 1133-34.
2008] A MEANINGFUL PRESENTATION
endanger Native American cultures.' ' 173 Furthermore, the court suggested
that the possession of eagle feathers by Non-Members who practiced a
Native American religion could advance Native American culture:
"Allowing a wider variety of people to participate in Native American
religion could just as easily foster Native American culture and religion by
exposing it to a wider array of persons."' 174 Thus, the Tenth Circuit went a
step further than Lundquist and subsequent decisions in Antoine and
Winddancer by acknowledging the possibility that the possession of eagle
feathers by Non-Members could conceivably foster Native American
culture, though the court did not argue whether
175 or not such possession
actually did foster Native American culture.
The federal case law involving eagle feathers possession and Non-
Members has considered a limited number of alternatives with respect to
the distribution of eagle feathers. In United States v. Lundquist, United
States v. Antoine, and United States v. Winddancer, the courts generally
compared maintaining the status quo with allowing Non-Members to
possess eagle feathers for religious purposes.'81 These courts suggested that
allowing Non-Members to use eagle feathers for religious purposes would
place a burden on Native American religious practices and, at least in the
cases of Lundquist and Winddancer, the court determined that the eagle
population would be threatened with harm.' 82 In United States v. Hardman,
the Tenth Circuit determined that the government had failed to put forward
sufficient evidence to show that the regulation of eagle feathers balanced
2006, at C4, available at 2006 WLNR 9476849 (quoting a representative of the American
Indian Cultural Exchange as saying that, for "American Indians, an eagle feather is earned
for an extraordinary deed . . . [and] is a mark of honor"); Personal Histories of Some
Mi'kmaq People, http://mrc.uccb.ns.ca/oralhis.html (last visited Apr. 27, 2008) ("It is an
honour to receive an eagle feather in recognition of helping one's people.").
188. See, e.g., DAVID F. ABERLE, THE PEYOTE RELIGION AMONG THE NAVAHO 127-29
(1966) (noting that eagle feathers are used in NAC ceremonies); De Meo, supra note 48, at
777.
189. United States v. Hardman, 297 F.3d 1116, 1119 nn.3-4 (10th Cir. 2002); see also
Legality of Search May Decide Religious Freedom Case, LAS VEGAS REv.-J., July 14, 1999,
at 13A, available at 1999 WLNR 527337 (hereinafter Religious Freedom Case). At least
one of the individuals who presented eagle feathers to Wilgus appears to have been a
member of the Paiute. See Anderson, supra note 2, at 64 n.34 (noting that Wilford Jake and
other Native Americans allegedly provided eagle feathers to Wilgus); see Jim Hughes,
supra note 187 (describing Wilford Jake as a "Paiute holy man").
190. See Hardman, 297 F.3d at 1119.
191. For a discussion of the practices of the Native American Church, see discussion
infra Part II.B. 1.a.
192. See Anderson, supra note 2, at 66. Wilgus apparently associated himself with the
Paiute Tribe of Utah. Hardman, 297 F.3d at 1119 n.3. The Paiute Tribe of Utah was
federally recognized in 1980. Paiute Indian Tribe of Utah, http://indian.utah.gov/utah-tribes
_today/paiute.html (last visited Apr. 27, 2008).
193. Wilford Jake, a Paiute, stated that Wilgus had lived with him for five or six years
and learned "a lot of things about the Indian ways." Hughes, supra note 187.
194. See id. Wilgus appears to have worked closely with some members of the Paiute.
See Religious Freedom Case, supra note 189 (mentioning that Wilgus claimed to have been
adopted by a Paiute family); Hughes, supra note 187 (noting that Wilgus had lived with a
Paiute holy man).
2008] A MEANINGFUL PRESENTATION
one another.20 7 In addition, this section notes how the NAC and sweat
lodges are generally open to participation by Non-Members. 0 8
229. See BUCKO, supra note 201, at 6-8. A sweat ceremony in which water is poured on
hot rocks is referred to as a "vapor-bath" sweat. BRUCHAC, supra note 225, at 11. Though
not the subject of this Note, there are also "direct-fire" sweats in Native North America that
do not include vapor steam. Id.
230. See BUCKO, supra note 201, at 6-8.
231. See id. at 6.
232. See id. at 7.
233. Id. at 92-93.
234. See, e.g., id. at 195.
235. See, e.g., id.
236. See BUCKO, supra note 201, at 7. Cultural anthropologist Raymond Bucko recorded
the following quote from one of the participants:
You experience heat and sweat. Your experience deepens your prayer,
your faith. You feel fortunate you're here. Old people can't be here.
Pray for them. When my mind slips away I remember those who want to
be here, the unfortunate. I can experience and pray. We love and respect
and have compassion for our people, so we are there. In other rounds
only a small part of our prayers are for ourselves; most are for the
people. In winter and summer, the elderly and children suffer the
most-extreme. So now we pray for the children and elderly. We pray
for each other as well in the sweat lodge.
Id. at 213-14.
237. Id. at 199, 201-02.
238. Id. at 201.
239. Id. at216.
NEW ENGLAND LA W REVIEW [Vol. 42:891
that form between sweat lodge participants are "potential kinship" bonds.24
In addition, groups of individuals who participate together in sweat
lodges can include individuals who are Non-Members.2 4 1 Moreover, the
bonds that form among sweat lodge participants can extend beyond praying
for others. 242 For example, the relationship between whites and American
Indians that form around sweat lodge participation can "establish bonds of
mutual aid-spiritual, emotional, and economic.' 243
240. Id.
241. Id. at 220. "[W]hites who are viewed as capable of promoting a harmonious
environment within a specific sweat are acceptable ceremonial companions." Id. at 225.
242. See BUCKO, supra note 201, at 225.
243. Id. at 225, 235. Though outside the scope of this Note, the participation of whites in
Lakota ceremonies can also create controversy among Lakotas. Id.
244. See, e.g., United States v. Hardman, 297 F.3d 1116, 1133 n.23 (10th Cir. 2002) (en
banc) (agreeing that the mere survival of Native American cultural practices within the
larger modem culture does not describe the government's compelling interest to protect
Native American culture but, nonetheless, failing to define the nature of the government's
compelling interest); Rupert v. U.S. Fish and Wildlife Serv., 957 F.2d 32, 35 (1st Cir. 1992)
(discussing governmental obligations to protect Native American culture but not analyzing
the scope of the term Native American culture).
245. See THE AMERICAN HERITAGE DICTIONARY OF THE ENGLISH LANGUAGE, supra note
166.
246. See id.
247. There does not appear to be any question that NAC ceremonies and sweat lodge
ceremonies, at least to the extent that they involve participation by American Indians, are
considered to be Native American. See, e.g., ABERLE, supra note 188, at 125; BRUCHAC,
supra note 225, at 2.
248. See discussion supra Part II.B. 1.
2008] A MEANINGFUL PRESENTATION
249. See, e.g., United States v. Boyll, 774 F. Supp. 1333, 1337 (D.N.M. 1991)
(discussing how Boyll, a Non-Member who had traveled to Mexico to obtain peyote for use
in NAC services, was arrested while trying to deliver the peyote to an American Indian);
Alcohol and Peyote and Native Americans, http://www.hunterbear.org/alcoholand
_peyote and nativeam.htm (last visited Apr. 27, 2008) (discussing how two Non-
Members, John Warner and Frances Warner, were accepted into a Sioux NAC congregation
and served as "Keepers of the Sacrament"). See United States v. Warner, 595 F. Supp. 595
(D.C.N.D. 1984), for a discussion of the case that was brought against John and Frances
Warner.
250. See BUCKO, supra note 201, at 225 (noting that Non-Members who participate in
sweat lodges sometimes provide economic aid for those Lakotas who sponsor the
ceremonies).
251. Id. at 225-26, 235.
252. See id. at 227-29, 232-34 (discussing how a Jesuit priest ran a sweat lodge for
medicine men and how a Non-Member, who learned the sweat lodge from an American
Indian, conducted sweat lodges).
253. See supra notes 245-47 and accompanying text.
254. See supra Part ll.B. 1.
255. See discussion supra Part lI.B. 1.
256. See discussion supra Part II.B. 1.b.
257. See ABERLE, supra note 188, at 155; see also discussion supra Part Il.B. .a.
NEW ENGLAND LA WREVIEW [Vol. 42:891
participants in the NAC and Native American sweat lodges are expected to be supportive of
others.
264. The eagle feather can be considered supportive of another since it enables prayer.
See, e.g., Pete V. Catches, Zintkala Oyate, 6 HEYoKA MAGAZINE (2006), http://
www.heyokamagazine.com/HEYOKA.6.MEDICINE.PeteCatches.htm ("The eagle feather
is used to cleanse the mind and bring you to a higher state.").
265. Eagle feathers are often given to mark socially valued acts. See Hughes, supra note
187 (noting that eagle feathers are "often used as rewards for good deeds").
266. See supra note 186.
267. Cf. Janie Blankenship, Marine Killed in Iraq Receives Tribal Rites, VFW
MAGAZINE, May 2006, at 42 ("[An American Indian marine killed in Iraq] had an eagle
feather placed on his chest-something done for all those who return from war. His people
consider it to be the highest honor for bravery.").
268. Cf. BOURDIEU, supra note 262, at 72-73. Under a theory of practice, individual acts
both emerge from a social context and help reshape the reproduction of that social context.
See id.
269. See Jill Burcum, Seeking Healing in the Old Ways at Red Lake, Elders Comfort the
Young with Ojibwe Rituals, STAR TRIB. (Minneapolis-St. Paul), Apr. 2, 2005, at 8A; Jessica
Ravitz, Traditional Native American Sweat Ceremonies at a Veterans' Medical Center in
Salt Lake City Offer Patientsan Alternative Path to Healing, SALT LAKE TRIB., Nov. 10,
2006.
270. See Burcum, supra note 269 (describing the ceremonial use of eagle feathers and
NEW ENGLAND LA W REVIEW [Vol. 42:891
other materials to help individuals and families discuss a recent tragedy); Ravitz, supra note
269 (describing how eagle feathers, prayers, and cedar were used to help another participant
during a sweat lodge).
271. See American Eagle & Native American Indian, supra note 186 ("The Eagle is
considered to be a messenger to God. It was given the honor of carrying the prayers of man
between the World of Earth and the World of Spirit, where the Creator and grandfathers
reside. To wear or hold an Eagle feather causes the Creator to take immediate notice. With
the Eagle feather, the Creator is honored in the highest way.").
272. Cf Sara Jean Green, 'A New Way of Doing Church Event Brings Together Pastors,
Native Elders, SEATTLE TIMES, Oct. 10, 2001, at BI, available at 2001 WLNR 1351121
(suggesting that a religious leader who was presented with an eagle feather and a ceremonial
shirt by American Indians felt a special responsibility to assist Indian peoples); Stephanie
Irwin, American Indians Honor, Educate at IntertribalEvent, DAYTON DAILY NEWS (Ohio),
June 18, 2006, at A6, available at 2006 WLNR 10588087 (describing how an outfit that
included eagle feathers was used to honor tribal ancestors); Rob Martindale, Smith to Be
Sworn in Saturday, TULSA WORLD, Aug. 13, 1999, at A15, available at 1999 WLNR
7763903 (discussing how the passing of an "eagle tail feather fan" from one Cherokee tribal
chief to another represented "the passing of tribal responsibilities from one chief to
another").
273. See discussion supra Part II.B.1-2.
2008] A MEANINGFUL PRESENTATION
whether this decrease in demand for eagle parts that results when American
Indians are allowed to honor Non-Members with eagle feathers is
outweighed by some corresponding increase in demand. This Note argues
that it should not be.
The effect of allowing Non-Members to receive eagle feathers from
American Indians should not have a significant impact on the wait times
that American Indians currently experience when they apply for eagle
feathers. First, since Non-Members will only be eligible to receive eagle
feathers from American Indians, Non-Members will not be applying
directly to the National Eagle Repository for eagle parts.277 Thus, since
Non-Members could only receive eagle feathers from American Indians,
there would not be a situation where hundreds or thousands of Non-
Members would be applying to the National Eagle Repository for eagle
feathers-resulting in the kind of substantial increases in the waits for eagle
parts that the court in Lundquist appeared to fear.278 Second, since eagle
feathers are generally only distributed to deserving individuals, 279 even if
Non-Members receive eagle feathers, those same eagle feathers may not
have been distributed to American Indians.2 80 Thus, there is not necessarily
a one-to-one correspondence in which each eagle feather presented to a
Non-Member is one less feather presented to an American Indian.
Third, in a related sense, since American Indians who obtain eagles or
eagle parts through the National Eagle Repository receive either an entire
eagle or multiple parts of an eagle,2 1 these American Indians may have a
significant number of eagle parts, including eagle feathers, to distribute to
deserving Non-Members and American Indians. Thus, while Non-
Members would be eligible to receive eagle feathers from American
Indians, the feathers may in certain circumstances be "surplus" eagle parts
and, thus, not result in a corresponding increase in demand for eagle parts
among American Indians. Fourth, since Non-Members would be allowed to
bring eagle feathers to Native American religious ceremonies, there may be
a corresponding decrease in the need for American Indians to procure eagle
feathers for such ceremonies.
While allowing American Indians to present eagle feathers to
deserving Non-Members should lessen the Non-Member demand for eagle
parts, there may incidentally be a slight increase in the wait times for
282. Id.
NEW ENGLAND LA W REVIEW [Vol. 42:891
283. United States v. Winddancer, 435 F. Supp. 2d 687, 697 (M.D. Tenn. 2006) ("By
predicating participation in the eagle repository on an ostensibly political categorization, and
not a religious one, the Department of Interior deftly side-stepped the Establishment Clause
and struck a careful balance between eagle preservation, and the preservation of Native
American cultures.").