ment Act and the Indian Mining Development Act.
The laws are intended to help tribes with energy-
rich lands receive fair royalties for oil, natural gas,
uranium, and coal. Many tribes were burdened by
long-term leases (negotiated by the Bureau of Indian
Affairs) that paid them far less than market price,
especially after the rise of energy costs during the
energy crisis of the 1970s. The act offers provisions
for the renegotiation of these contracts, guidance
in forging direct relationships between tribes and
energy companies, and funds for educating tribal
members in managing their natural resources.
A Cherokee prisoner wins the right to wear
long hair.
A Cherokee inmate refuses to allow prison authori-
ties to cut his hair, maintaining that wearing his
hair long has religious significance for him. In the
subsequent case Gallahan v. Holyfield, the Supreme
Court finds in favor of the prisoner, largely because
the prison has not adequately justified its policy of
cutting inmates’ hair for security reasons.
Peter John Powell’s Sweet Medicine is
published.
An Episcopal missionary dedicated to helping
Indian preserve their traditional ways, Peter John
Powell is given permission by Cheyenne leaders to
research the history of the tribe. The result of his
work is Sweet Medicine, which chronicles the life of
this Cheyenne prophet and records the tribe’s reli-
gious traditions. Adopted by both the Northern and
Southern Cheyenne, Powell is given the name Stone
Forehead, after one of their most revered ancestors.
“I shall not be with you long
now.... Now I am growing
old and have lived as long as I
want to live. Before I die I have
something to tell you. Now, my
people, you must not forgetwhat I am telling you today. You
must not forget all that I have
told you and taught you. When
I am dead, you must come to-
gether often, and talk about
these things. When you do this,
always call my name.”
—the words of Cheyenne prophet
Sweet Medicine, as recorded by
Peter John PowellApril 17Canada’s Constitution Act affirms “existing
aboriginal and treaty rights.”
With the signing of the Constitution Act, a new
Canadian constitution replaces the British North
America Act (see entry for JULY 1, 1867) as the
supreme law of Canada. In section 35 of the new
constitution, the Natives of Canada are defined as
the “Indian, Inuit and Métis people,” thus recog-
nizing both the Inuit and the Métis as culturally
distinct aboriginal peoples.
The new constitution also states that “existing
aboriginal and treaty rights” of Canada’s Natives are
“recognized and confirmed.” The vague wording
of this confirmation is highly criticized by Native
leaders, who are also angry that they were excluded
from the drafting of the revised constitution. To
answer their concerns, the prime minister agrees to
meet with aboriginal leaders to discuss and define
Native rights, in a series of annual conferences.October 24 to 26The Tlingit commemorate the bombing
of Angoon.
The Tlingit hold a series of ceremonies to commem-
orate the centennial of the U.S. Navy’s destruction
of the village of Angoon (see entry for OCTOBER 24
TO 26, 1882). During the commemoration, totem
poles are erected in the center of Angoon to theP