ABSTRACT
As we have seen, two important developments in Indian Country today are the repatriation of material objects and human remains from non-Native institutions and the concomitant expansion of venues for Native self-representation, including indigenously controlled museums and cultural centers. These are related developments; in fact, the movement for self-representation may itself be considered a way of repatriating knowledge—or, as the Lenape scholar Joanne Barker (2005) puts it, achieving “intellectual sovereignty” (25).
