(FN1) and non-Indians, who claims to be Indian and why, and the anxieties among multi-heritage Indians are complex historical and present-day issues. While the politics of identity and the life experiences of Indians have been addressed more in recent years by scholars, activists, and novelists, there is little research addressing how and why American Indians make their identity choices. Unquestionably, the diversity of opinions over what it means to be American Indian renders the issue impossible to generalize and difficult to analyze. I am a historian, not a sociologist, but after historical study, self-analysis, observation, and much interaction with people concerned about what it means to be American Indian, it is obvious that any study of Indian identity will be complicated and that there are certainly more "types" of Indians than the ones proposed in 1964 by Clyde Warrior.(FN2) Not all individuals claiming to be Indian "look Indian," nor were many born into tribal environments. Many are not tribally enrolled and others who claim to be Indian are not Indian at all. Some Indians who appear Caucasian or Black go back and forth assuming Indian, white, and Black identities, while others who have lived most of their lives as non-Indians decide to "become Indians" at a later age. Some individuals are Indian by virtue of biological connection, but know little about their cultural mores either because of lack of interest; because there was no one to teach them; or because it was not (or is not) socially or economically profitable to pursue an Indian identity due to the time period, location, and degree of racism, prejudice, and stereotypes. Because of assimilation, acculturation, and intermarriage with non-Indians, American Indians have a variety of references to describe themselves: full-blood, traditional, mixed-blood, cross-blood, half-breed, progressive, enrolled, unenrolled, re-Indianized, multi-heritage, bicultural, post-Indian, or simply, "I'm _________ (tribal affiliation)." Reflecting internal debate over identity, many individuals will also say that they are secure, confused, reborn, marginal, or lost. Those who are hopeful about being accepted as Indians declare that "I just discovered my grandmother was a full-blood," or "I'm part Indian but I'm not sure what kind," and so forth. Most research on identity development focuses on African Americans (usually referred to as "Black" in the literature), Asian Americans, Mexican Americans, or biracial peoples in general.(FN3) One of the most thoughtful is the "life stages" paradigm for African Americans proposed by William Cross(FN4) and extended by Thomas Parham, termed "Cycles of Nigrescence" (the process of becoming black(FN5)). Cross posits that as Blacks respond to a variety of social events, pressures, and expectations, they progress through a set of definable stages that lead to identity resolution. If we substitute American Indians for Blacks and figure in 6/23/2017 EBSCOhost http://wx3zg9re3e.search.serialssolutions.com/?ctx_ver=Z39.88-2004&ctx_enc=info...

Since contact, non-Indians have been fascinated with American Indians, and they continue to explore almost every aspect of Indians' cultures and physiologies. Library shelves contain vast collections of books with American Indian themes. The majority of books and articles, in addition to movies, television shows, and documentaries, have been written and produced by non-Indians (some of whom attempt to pass themselves off as Indians) who have been educated and trained to conduct research by other non-Indians. Although most non-Indian scholars respect the peoples and cultures they study, many do not. Intrusive research of American Indians and publication of information that tribes do not wish disseminated to the general public constitute a major source of interracial conflict. Dissension between those who desire to keep their cultures sheltered from curious interlopers and those who cry academic freedom undermines the credibility of all scholarly studies. University tenure and promotion processes exacerbate the problem. Most university faculty members are encouraged to

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