ETHICAL CONSIDERATIONS IN THE CONSERVATION OF NATIVE AMERICAN SACRED OBJECTS

Decisions regarding the selection of conservation treatment methods for Native American sacred objects are discussed in light of the following considerations: 1) unresolved questions regarding legal ownership of collections, 2) the potential for treatments to prejudice future treatment options and the analytical value of collections, and 3) the consideration of non-physical aspects of sacred objects. THE FUNDAMENTAL THESIS of this paper is that we should reconsider the circumstances under which sacred objects undergo modern, scientific conservation treatment, since the very process of handling, documentation and treatment could constitute inter- ference with the integrity of the object and destruction of its functional and spiritual value. Further, even if treatment is considered necessary in principle, perhaps certain restrictions, precautions, or preconditions should be integrated in the analysis of what constitutes appropriate treatment. There are at least three issues involving these objects which lead to this dis- cussion. First are the outstanding and unresolved questions regarding the legal own- ership of collections. These questions are based on the conflict of value systems be- tween Native American groups and many within the museum community, and stem from requests by Native Americans for the repatriation of some cultural materials. Second, there is a growing concern that some treatments may be prejudicing both future treatment options as well as the analytical value of collections, and third, a concern that some facets of sacred objects-specifically the non-physical aspects of these materials-may be overlooked in the museum setting. We should begin by attempting to clarify the definition of a sacred object. This is a difficult undertaking in itself because nearly every aspect of traditional Indian life is permeated with religion and ceremony, and the quality of sacredness touches many objects in the material culture inventory. For the purposes of this discussion, let us limit ourselves to only those objects which both Indian and non-Indian can readily identify as items which are used specifically for a religious purpose, such as prayer or ceremony. In August of 1978, President Jimmy Carter signed into law the American Indian Religious Freedom Act. In addition to guaranteeing the rights of the American Indian, Eskimo, Aleut and Native Hawaiians to "believe, express and exercise the traditional religions," it also determined that this freedom included, but was not limited to, "access to sites, use and possession of sacred objects, and the freedom to worship through ceremonials and traditional rites."1 While this law does not mandate the return of sacred objects to tribes or groups, the phrases "access to" and "use and possession of sacred objects" have served to fuel arguments by Native American groups seeking the repatriation of their traditional cultural materials, which are often held in museum collections. The future disposition of these materials may be the issue which is most critical in deciding what program of conservation should be undertaken for these objects. For this reason, the issue of