lucky cola Enough With the Land Acknowledgments

If you work at a universitylucky cola, large corporation or left-leaning nonprofit or have attended certain performances, you have probably heard a land acknowledgment, a ritual that asks you to remember that Native Americans were here long before the peoples of Europe, Africa and Asia. The New York City Commission on Human Rights, for example, on its website “acknowledges the land politically designated as New York City to be the homeland of the Lenape (Lenapehoking) who were violently displaced as a result of European settler colonialism over the course of 400 years.”

The point is to make us more aware of the dispossession and violence that occurred in the establishment and expansion of the United States. But they’ve begun to sound more like rote obligations, and Indigenous scholars tell me there can be tricky politics involved with naming who lived on what land and who their descendants are. Land acknowledgments might have outlived their usefulness.

Instead of performing an acknowledgment of Native peoples, institutions should establish credible relationships with existing Native nations. In the United States, there are 574 federally recognized tribes, plus many state-recognized tribes and communities that own and manage land, operate social services and administer federal programs, much as counties and states do. They run tribal businesses and make small-business loans to their citizens. They provide jobs and revenue that help drive regional and rural economies. What they need from universities, corporations, nonprofits and local and state governments is partnerships that acknowledge and build on their continuing sovereignty.

Land acknowledgments arose in Australia, drawing from welcome-to-country ceremonies, performed when one Aboriginal group enters the lands of another. Canada’s 2015 Truth and Reconciliation project prompted widespread practice of land acknowledgments there. The movement in the United States, which did not result from a Native-led reconciliation process, has led to some particularly shallow and uniform versions.

The Native Governance Center notes that land acknowledgments often “become an excuse for folks to feel good and move on with their lives.” The journalists Graeme Wood and Noah Smith have criticized them as “moral exhibitionism” and ethnonationalism. In an interview Keith Richotte Jr., the director of the University of Arizona’s Indigenous peoples law and policy program and a citizen of the Turtle Mountain Band of Chippewa Indians, told me that if land acknowledgments “are treated as the only or last step of one’s commitment to Indigenous peoples and nations, then they can become more harmful than beneficial.”

Land acknowledgments tend to reinforce the myth of Native disappearance and irrelevance. In calling attention to dispossession, they often miss the point that Native Americans survived and are having a renaissance in culture and sovereignty. The vanishing-Indian myth has deep roots in American history. As part of taking Indigenous land, 19th-century Americans found it useful to believe that Indians were fading away. They described precolonial North America as a wilderness — “occupied by a few savage hunters,” as President Andrew Jackson put it, who “were annihilated or have melted away to make room for the whites.” Jean O’Brien, a historian and citizen of the White Earth Ojibwe Nation, called it a “narrative of Indian extinction that has stubbornly remained in the consciousness and unconsciousness of Americans.”

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