Exploring Native American Travel Habits And Preferences

The history of Native Americans in the United States is a long and complex one, dating back tens of thousands of years to the settlement of the Americas by Paleo-Indians. Over time, distinct cultures and societies emerged, and Native Americans developed advanced social structures, trade networks, and rich cultural traditions. However, the arrival of European explorers and settlers in the 15th century drastically reshaped the Americas, bringing disease, violence, and forced relocation. Today, Native Americans continue to face challenges, including economic difficulties and cultural preservation, with over 70% of Native Americans residing in cities as of 2012.

In recent years, there has been a growing awareness of the impact of travel and tourism on Native American communities. While some Native American-themed resorts and attractions have been criticised for appropriating and profiting from Native American culture, there is also a growing movement towards respectful and responsible Indigenous travel. This includes recognising the history of Native lands, seeking out Native history and culture while travelling, and obtaining permission from tribal communities before visiting sacred sites.

Plains tribes like the Sioux and Apache were nomadic, following buffalo herds

The Sioux and Apache were not always nomadic. The introduction of the horse dramatically changed Plains culture. Before the horse, Plains tribes like the Sioux and Apache had a semi-nomadic pattern with seasonal hunting and horticulture. They would hunt the buffalo on foot, herding them off cliffs or into confined spaces where they could be more easily killed. The horse enabled them to gain their subsistence with relative ease from the seemingly limitless bison herds. Riders were able to travel faster and further in search of bison herds and to transport more goods, thus making it possible to enjoy a richer material environment than their pedestrian ancestors.

The Sioux and Apache were not the only Plains tribes that were nomadic and followed the buffalo herds. The Arapaho, Assiniboine, Blackfeet, Cheyenne, Comanche, Crow, Gros Ventre, Kiowa, Plains Cree, Plains Ojibwe, Sarsi, Shoshone, and Tonkawa were also nomadic tribes who followed the buffalo herds and lived in tipis. The Comanche were among the first to adopt a mounted nomadic lifestyle. By the early 18th century, some tribes had fully adopted a horse culture.

The Sioux became the dominant Plains tribe in the mid-19th century. They had relatively small horse herds, which had less impact on their ecosystem, occupied the heart of the prime buffalo range, and an excellent region for furs which they sold to traders for goods, including guns. The Sioux were involved in notable conflicts with the US government, including the Sioux Uprising and the Battle of Little Bighorn.

The buffalo herds were not just important to the Sioux and Apache. They were the primary food source for the Plains tribes. The Plains tribes survived by hunting all types of game, such as elk and antelope, but the buffalo was central to their way of life. Every part of the buffalo was used. In addition to food, the Plains tribes used the buffalo's skins for tipis and clothing, hides for robes, shields, and ropes, dried buffalo dung for fuel, bones for tools and weapons, sinew or muscle for bowstrings, moccasins, and bags, and the hoofs for glue.

The Plains tribes' way of life was dependent on the buffalo, but by the 1870s, the buffalo population was on the decline. Non-Indians killed the buffalo for their pelts, to feed railroad construction crews, or just for sport. Army commanders tried to drive the Indians off desired lands by killing the buffalo to deprive them of supplies. Between 1872 and 1875, hunters killed 9 million buffalo, most often taking the skin and leaving the carcass to rot. By the 1880s, the Indian way of life was ruined, and the way was cleared for American settlement of the Plains.

The introduction of the horse changed Plains culture, replacing an earlier semi-nomadic pattern with seasonal hunting and horticulture

The Plains Native Americans were semi-nomadic, practising seasonal hunting and horticulture. The introduction of the horse to their culture, initially via European explorers, dramatically changed their way of life.

Before the horse, the Plains tribes would have relied on dogs as miniature pack animals, but the horse was a far more powerful and swift creature, allowing them to transport much heavier loads. This meant that the Plains tribes could now travel much further and faster, and carry more possessions with them. Their tipis and travois grew in size, and they could transport entire villages to follow the seasonal hunts. The horse also enabled them to hunt buffalo more efficiently and safely. They could ride into a stampeding herd and pick out individual animals, rather than chasing herds on foot, which was dangerous and difficult.

The horse also brought about social changes. Horses became a measure of a tribe's wealth, and those who captured them from enemies were accorded tremendous prestige. Horses were revered, seen as friends, family members, and valuable community members. Tribes decorated their horses and horse gear elaborately with beading, bells, and other ornamentation. The Plains tribes also developed a horse-based art form, with depictions of violence and exploits proudly displayed on robes and tipi liners.

The Plains tribes' nomadic lifestyle was intensified by the horse, and they could now range over much larger distances. This led to increased intertribal warfare, with rival groups competing for the best hunting and war horses. Horses were also used in raids, with young men walking miles to a rival camp, scouting for the most prized horses, and waiting for nightfall to steal them. The horse, then, changed Plains culture from a semi-nomadic pattern with seasonal hunting and horticulture, to a fully nomadic lifestyle.

The First Americans Museum (FAM) in Oklahoma City tells the collective histories of Oklahoma's 39 distinct First American Nations

The First Americans Museum (FAM) in Oklahoma City showcases the collective histories of Oklahoma's 39 distinct First American Nations. FAM is located in Oklahoma City's new Horizons District and spans 175,000 square feet. The museum features state-of-the-art exhibitions on First American history, community events, educational programs, a cafe offering Indigenous-inspired cuisine, a multi-purpose theatre, and a museum store.

FAM honours the ancestors who lived in the region before it became Oklahoma, including the Apache, Caddo, Tonkawa, and Wichita. The museum also acknowledges tribes with historical ties to the region, such as the Comanche, Kiowa, Osage, and Quapaw, as well as the Muscogee (Creek) and Seminole, who were once assigned the land on which FAM now resides.

The museum serves as a starting point for visitors to explore First American attractions throughout Oklahoma. It aims to promote awareness and educate the public about the unique cultures, diversity, history, contributions, and resilience of the First American Nations in Oklahoma today.

One of the exhibitions at FAM is OKLA HOMMA, which shares the stories of all 39 tribes in Oklahoma today. Another exhibition, WINIKO: Life of an Object, showcases over 100 materials collected from tribes in Oklahoma in the 1900s. FAM also offers family-friendly STEM activities and has a Family Discovery Center that is set to open in the summer of 2025.

The First Americans Museum provides a dynamic and immersive experience for visitors to learn about the rich cultural heritage and diverse histories of Oklahoma's First American Nations.

Tribal passports are not valid for air travel

Native American travel documents are not issued under the authority of the United States and are therefore not considered passports under U.S. law. According to U.S. law, only the U.S. Secretary of State is authorized to issue passports. As such, tribal passports are not valid for air travel, and Native Americans must use a U.S. passport when departing from or entering the United States.

The Jay Treaty of 1794

The United States has implemented Article III of the Jay Treaty of 1794, which states that nothing in the title shall affect the right of American Indians born in Canada to pass the borders of the United States. However, this right only extends to individuals who possess at least 50% of American Indian blood.

Land and Sea Travel

While tribal passports are not valid for air travel, they may be used for land and sea border crossings between the U.S. and Canada, as well as between the U.S. and Mexico. These travel documents are often equipped with radio-frequency identification chips and are accepted by U.S. Customs and Border Protection (CBP).

TSA Requirements

The Transportation Security Administration (TSA) requires travelers to present a form of identification that meets their standards for air travel. Accepted forms of ID include a standard passport book, a state-issued driver's license, or a TSA-approved identity card. A tribal ID is considered a valid form of identification for domestic flights within the U.S. and is recognized by the TSA.

International Air Travel

It is important to note that tribal passports are not valid for international air travel. For international flights outside of the United States, a standard passport book is required.

Real ID Compliance

Beginning in May 2025, travelers using a state-issued ID or license to fly within the U.S. must ensure that their ID is REAL ID compliant. This can be verified with the state department of motor vehicles.

While tribal passports are not valid for air travel, they are accepted for land and sea border crossings. For air travel, Native Americans must use a U.S. passport or another acceptable form of identification, such as a state-issued driver's license or a TSA-approved identity card. It is crucial to adhere to TSA requirements and ensure that all travel documents are valid and up to date.

The Land Back movement seeks to return lands to their original Native American stewards

The movement has its roots in the 1960s when the American Indian Party candidate for U.S. president ran on a platform of giving land back to Native Americans. However, it gained momentum in 2018 when Arnell Tailfeathers, a member of the Blood Tribe within the Blackfoot Confederacy, introduced the hashtag #LandBack. This hashtag has since become a rallying cry for the movement, appearing in artwork, clothing, and beadwork, often used to raise funds for water protectors and land defenders protesting against oil pipelines in North America.

The Land Back movement seeks to address the historical injustices faced by Native Americans due to colonial expansion and the expropriation of their lands. Since the 19th century, federal laws and policies have allowed white settlers and corporations to claim reservation lands, resulting in a mix of tribal, state, and private holdings within reservation boundaries. The General Allotment Act of 1887, also known as the Dawes Act, is a notable example of legislation that facilitated the division and distribution of reservation lands, leading to the loss of millions of acres of Native American land.

The movement promotes a return to communal land ownership of traditional and unceded Indigenous lands, rejecting colonial concepts of real estate and private land ownership. It advocates for the return of relationships and self-governance, in addition to the economic benefits of land ownership. In some cases, this may involve the implementation of a land tax on people of non-indigenous origins residing on Indigenous lands.

The Land Back movement has seen successes, with private landowners, municipalities, and governments returning land to Indigenous tribes. Additionally, Indigenous communities have been involved in managing National Parks and Federal Lands. Notable examples include the transfer of the National Bison Range to the Confederated Salish and Kootenai Tribes in 2021 and the return of land to the Red Cliff Chippewa in Wisconsin in 2022.

The movement also recognizes the need for a new justice framework for Indian land claims and the restoration of Indigenous governance models. This includes addressing the broken nation-to-nation relationship between tribal nations and the federal government, which has historically been unbalanced and detrimental to tribal dispossession.

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