In Alaska, tradition is a powerful legal concept, appearing in a wide variety of legal contexts relating to natural-resource and public-lands activities. Both state and federal laws in the United States assign privileges and exemptions to individuals engaged in “traditional” activities using otherwise off-limits land and resources. But in spite of its “tradition” clearly in written law has given rise to problematic and inconsistent legal results.
One of the most prevalent ideas associated with the term “tradition” in the law is that tradition is based on long-standing practice, where “long-standing” refers not only to the passage of time but also to the continuity and regularity of a practice. But two recent court cases involving indigenous can arise in the application of this sense of “traditional.”
The hunting of sea otters was initially prohibited by the Fur Seal Treaty of 1910. The Marine Mammal Protection Act (MMPA) of 1972 continued the prohibition, but it also included an Alaska Native exemption, which allowed takings of protected animals for use in creating authentic native articles by means of “traditional native produced from sea otter pelts, because Alaska Natives had not produced such handicrafts “within living memory.”
In 1986, FWS agents seized articles of clothing made from sea otter pelts from Marina Katelnikoff, an Aleut. She sued, but the district court upheld the FWS regulations. Then in 1991 Katelnikoff joined a similar suit brought by Boyd Dickinson, a Tlingit from whom articles of clothing made from sea otter pelts those traditions that were exercised during a comparatively short period in history could qualify as ‘traditional.’”
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