Nothing ruins my appetite for research and commentary on elections and politicians more than a presidential election. Civic duty and guilt keep me engaged, albeit begrudgingly. So, when my initial intrigue in picking up Professor Elizabeth Reese’s recent article, Tribal Representation, and Assimilative Colonialism, turned into captivation, I knew this piece was something I had to share.
Tribes have been exercising their authority as sovereign nations since time immemorial. Tribal sovereignty is an inherent authority that originates from a social contract between a government and its citizens. It predates the United States and colonial governments. Although colonization and genocide diminished Indigenous populations and impeded Tribal governments, Tribes persisted. Today, Tribes occupy a unique status in the United States. They maintain their nationhood while being part of the American family of governments—federal, state, local, and territorial.
The United States recognizes the sovereignty of 574 Tribal nations, each with distinct governing authority over their land and people. Tribes control over 100 million acres of land, a little over half as part of reservation and trust lands. Nearly 10 million people identify as American Indian or Alaska Native, although not all are Tribal citizens. Some Tribes have land bases and populations that are comparable to smaller states. American Indian and Alaska Native people are the most heavily regulated group under federal law.
And, yet, as Professor Reese astutely observes, there are no Indian states nor Tribal representation in the federal legislature. This article examines why this is the case. She also considers mechanisms for formal representation of Tribes within American democracy.
The article is elegant in its organization, with three discrete sections that build off one another. Section I outlines the long and racist history of the disenfranchisement of Native people in democratic processes. Native people were considered “uncivilized” and “savage.” Minority enfranchisement, it was said, would also threaten the political power of white majorities. Native people were not afforded U.S. citizenship until the passage of the Indian Citizenship Act of 1924.
Section I also chronicles the history of failed proposals for Native statehood. In the first treaty between the newly formed United States and a Tribal nation, the Treaty with the Delawares, 1778, a provision contemplated the Delaware Nation’s future membership in the confederation and representation in Congress. However, this never came to pass.
Two additional proposals concerned lands west of the Mississippi, an area later known as Indian Territory, where several Tribes would be relocated to following forced removal. Orchestrated by President Andrew Jackson in 1834, Congress introduced legislation establishing this land as a territory that would eventually be admitted as a state. The legislation was met with staunch opposition and failed. Another proposal involving converted Indian Territory into the State of Sequoyah. The Five Tribes with reservations in this area–Cherokee, Choctaw, Chickasaw, Seminole, and Muscogee–supported the proposal. Legislation in both the House and Senate failed.
Efforts to secure Tribal delegates to Congress have also been unsuccessful. The Treaty of New Echota, 1835, between the United States and the Cherokee Nation provides a Tribal delegate in the House of Representatives “whenever Congress shall make provision for the same.” Congress has not made such a provision despite calls from the Cherokee Nation to do so. Congressional legislation provided for Congressional delegates from the Five Tribes in Indian Territory. These, too, failed.
Professor Reese coins the term “assimilative colonialism” to describe this systemic exclusion of Tribal governments in US representative democracy. She defines it as “the practice of offering American political power–whether citizenship, the right to vote, or the possibility of statehood–only on terms of racial, cultural, or political erasure.”
In Section II, the article describes the status quo for Native participation in electoral politics today. Despite increased representation of Native people in government and Tribal successes in lobbying, Native people continue to be disenfranchised. Native and Tribal representation is particularly insufficient at the federal level, where Congress exercises plenary power, the ability to legislate over all matters concerning Tribes and Native people. Plenary power can and has been used to abrogate treaty rights, infringe on Tribal sovereignty, and limit Indigenous civil and human rights.
The status quo is insufficient to support Tribal and Indigenous interests in American political systems meaningfully, the article concludes. So, Section III considers “representative remedies” to better align Tribal representation in American democracy. It asks the reader to “open your imagination to alternatives to the status quo,” which would require significant structural changes to our political institutions. The article uses variations of the term “imagine” over ten times. I heeded the request in the context of the models considered in the article and some that were not.
I imagined what Tribal statehood could look like today and considered if such a model could exist without undermining Tribal nationhood. I imagined not only a Cherokee delegate in the House but hundreds of Tribal delegates, even voting ones! Even in the Senate! I couldn’t stop there. I brought back treatymaking. I imagined rewriting entire swaths of the Constitution, salivated at the thought of overruling problematic Indian law decisions from the Supreme Court, and drafted a dozen bills in my head.
My musings might not be what Professor Reese had in mind in her request for the reader to use their imagination. But her call for creativity in legal reform was refreshing. So much of legal scholarship, including my own, is anchored in pragmatism and incrementalism. Here’s to hoping Professor Reese’s excellent article encourages the legal academy to be more ambitious in future work.
