it is important to see that making visible and recognizable who we are and
what we are doing always requires more than language


to be a particular who and to pull off a particular what requires that we act, value, interact, and use language
in sync with or in coordination with other people and with various objects





Wieder and Pra?’s work will also make
clear how the identities (the whos) we take on are flexibly negotiated in actual contexts of practice.





The term “real Indian” is, of course, an “insiders’ term.”


The fact that it is used by some Native Americans in
enacting their own identity work does not license non- Native Americans to use the term





The problem of “recognition and being recognized” is very consequential and problematic for Native Americans


to be considered a “real Indian,” one must be able to make some claims to kinship with others who
are recognized as “real Indians,



“Real Indians” prefer to avoid conversaEon with