Katherine Siva Saubel

Native American scholar

Also known as: Katherine Siva

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Née:: Katherine Siva

Born:: March 7, 1920, Los Coyotes Reservation [on the border of Riverside and San Diego counties], California, U.S.

Died:: November 1, 2011, Morongo Reservation, near Banning, California (aged 91)

Awards And Honors:: National Women’s Hall of Fame

Subjects Of Study:: Cahuilla; culture; language

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Katherine Siva Saubel (born March 7, 1920, Los Coyotes Reservation [on the border of Riverside and San Diego counties], California, U.S.—died November 1, 2011, Morongo Reservation, near Banning, California) was a Native American scholar and educator committed to preserving her Cahuilla culture and language and to promoting their fuller understanding by the larger public.

Reared on the Palm Springs Reservation in California, Katherine Siva was taught by her parents from an early age to honour the traditions of her people, the Cahuilla. After graduating from Palm Springs High School, she worked as a teacher’s assistant at the University of California, Los Angeles (1959–60), and as a consultant to linguist Hansjakob Seiler at the University of Cologne, Germany (1964–74). In the process Saubel became a scholar of the history, literature, and culture of the Cahuilla. Together with her husband, historian Mariano Saubel, and others, she cofounded the Malki Museum on the Morongo Indian Reservation in Banning, California, which not only displays artifacts dating from prehistoric to recent times but also sponsors the publication of scholarly works on Native Americans from the region.

Saubel’s own scholarship had two very different focuses: ethnobotany and the Cahuilla language. In the late 1970s Seiler and Saubel collaborated on both a grammar and a dictionary for Cahuilla, a language which had never before been preserved in writing. She also published a dictionary, I’Isniyatam (Designs): A Cahuilla Word Book (1977). An authority also on the unique Cahuilla uses of plants, Saubel was the coauthor, with anthropologist John Lowell Bean, of Temalpakh (From the Earth): Cahuilla Indian Knowledge and Usage of Plants (1972) and of two books of ethnobotanical notes. In addition to teaching Cahuilla history, literature, and culture on various campuses in California and at the University of Cologne, Saubel also served on the California Native American Heritage Commission, where her intervention helped preserve locations sacred to Native Americans throughout the state. She was named 1987 Elder of the Year by the California State Indian Museum and was inducted into the National Women’s Hall of Fame.

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indigenous governance

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indigenous governance

Written by Robert Lee-Nichols

Fact-checked by The Editors of Encyclopaedia Britannica

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Related Topics:: governance; Indigenous people

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indigenous governance, patterns and practices of rule by which indigenous people govern themselves in formal and informal settings.

Indigenous peoples are the original inhabitants of geographic regions. The term indigenous peoples is often used to refer to those native inhabitants who were dispossessed of their land by outside peoples, either by conquest, occupation, settlement, or some combination of the three. The term most commonly refers to those peoples subjugated since the late 15th century by European powers and their colonies. Indigenous governance refers to the myriad ways in which these peoples have governed themselves or continue doing so despite the fact of colonization.

Such governance practices can be organized into three broad categories:

Practices that take place independent of, or prior to, colonization by an external political entity. Indigenous peoples had already existing forms of political community before their domination and exclusion by foreign peoples. In many cases, these forms of governance continue and constitute an important part of the political lives of indigenous peoples. These forms of governance may include traditional institutions; diplomatic practices in relation to other indigenous peoples; internal differentiation and collective organization of, for example, clans, families, bands, or tribes; and ceremonial activities.
Practices that take place in coordination with, or formally sanctioned by, the colonial power. In many cases, indigenous peoples accommodated themselves to, and integrated themselves into, the political structures of the colonial power, either by force or by choice or both. The governance of indigenous peoples has historically been channeled into structures that typically continue to be controlled by the colonial power, formally and informally. Examples of such governance practices may include band-councils, quasi-judicial adjudicative panels, formal legal challenges, participation within the governing institutions of the colonial power (e.g., sitting in elective office of a legislative body of a colonial power), and treaty negotiations.
Practices that are specifically developed and exercised in opposition to colonial power. Indigenous peoples have resisted colonialism and have practiced political governance to counteract the negative effects of exploitation and domination. These forms of resistance may include the organization and coordination of movements toward decolonization, antiracist activism, and warrior societies.

Indigenous governance practices often take on more than one of these dimensions simultaneously, such as working within structures formally sanctioned by the colonial power but also simultaneously modifying and resisting them. Furthermore, because indigenous governance is a set of practices that is always changing with the needs of indigenous peoples and with the colonial setting itself, it cannot be formalized as consisting of any particular one of these relationships, institutions, or goals.

Robert Lee-Nichols