Dedicated to Law, Policy, and Scholarship since 1980
One of the nation's oldest law reviews focused on public lands, natural resources, and Indian law, the Public Land & Resources Law Review is student-edited and based at the University of Montana's Alexander Blewett III School of Law.
Our publications, online journal, and signature events — including the biennial Public Land Law Conference and Jestrab Lecture on Water — connect students, scholars, and practitioners around the legal issues shaping the American West and beyond.
This comment argues that the District of Montana’s decision in Wilderness Watch
v. U.S. Forest Service correctly applied the Ninth Circuit’s Kofa framework to
strike down a multi-agency native trout restoration project in the
Absaroka-Beartooth Wilderness, holding that the Forest Service unlawfully
prioritized Yellowstone cutthroat trout conservation over the Wilderness Act’s
mandate to preserve wilderness character. Dee further contends that while large
wilderness watersheds offer valuable climate refugia for native coldwater fish,
watershed-scale restoration projects will continue to conflict with the Act’s
prohibitions on motorized and mechanized intrusions so long as agencies rely on
helicopter transport and rotenone application at scale. Dee concludes that land
managers must develop restoration strategies more carefully tailored to the
Act’s preservation mandate, or courts will keep invalidating such projects as
climate pressures on native trout habitat intensify.
The Ninth Circuit’s 2025 decision in Tohono O’odham Nation v. Department of
Interior highlights an ongoing failure by federal land management agencies to
consult meaningfully with tribal nations as mandated by the 1966 National
Historic Preservation Act. This article argues that the NHPA’s framework for
tribal consultation enables federal land management agencies to sidestep
meaningful engagement with tribes, undermining both cultural resource protection
and the federal Indian trust responsibility. To address these
deficiencies—particularly in the context of renewable energy development on
federal public lands, directly at issue in Tohono O’odham Nation—this article
proposes amendments to the NHPA informed by tribal co-management principles,
emphasizing shared decision-making authority and sustained federal–tribal
relationships.
In the wake of the recent United States Supreme Court decision of Trump v.
United States, the Court determined that the President as Chief Executive is
immune from conduct associated with official acts.3 The question that emanates
from this opinion is how will this decision affect Indian Country and tribal
court determinations of tribal sovereign immunity? This article will attempt to
address this question. I begin with the Anishinaabe story of Bebaamosed miinawaa
Gawigoshko’iweshiinh (The Trickster and the Little Scary Bird)5 in an attempt to
understand the complicated nature of tribal sovereign immunity.
The doctrine of discovery is a concept in crisis. A principle of public
international law associated with the so-called Age of Discovery, the doctrine
of discovery is commonly said to have authorized European nations to claim the
lands of indigenous peoples and establish settlements on the basis of
“discovery” alone. Today, with good reason, the doctrine is widely condemned.
The United Nations has denounced it as “the very foundation of genocide.”
Describing its manifest injustices against indigenous cultures, dominion, and
sovereignty as “devastating, far-reaching and intergenerational,” the UN
Economic and Social Council has called for the doctrine to be categorically
repudiated and its ongoing effects redressed. Many nation-specific organizations
agree. The American Indian Law Alliance cites the doctrine of discovery as the
theoretical undergirding for centuries of European land theft worldwide, the
genocide of indigenous peoples, and the origin of the Atlantic slave trade.5 In
2015, the Canadian Truth and Reconciliation Commission called for its
repudiation, asserting that it fraudulently legitimized European sovereignty
over indigenous peoples and their lands. Criticism of the doctrine has been
especially pronounced within twenty-first century Christian . . .
The 200th anniversary of the foundational Indian law decision Johnson v.
M’Intosh has come and gone, with many scholars contributing criticism and
commentary. The dominant focus has been the case’s notorious embrace of the
so-called “doctrine of discovery,” an odious theory for rationalizing European
nations’ claims of superior rights to lands occupied by Indigenous Native
American peoples. Commanding less attention, however, is the Johnson decision’s
core protective legal feature, i.e., its reinforcing the United States
government’s duty to guard against the alienation of Indian lands through
private, unauthorized acquisitions.
Hunting encompasses a reciprocal relationship between animal and hunter—a social
act between two equals. To hunt is to be given a gift and to be indebted to the
animal. American Indians recognize an animal’s autonomy and “inner vital essence
of being”—the animal as a “loci of causality in the dynamics of the universe.”
The social reciprocity between hunter and animal is greater than metaphor or
belief; it is real. Since time immemorial, tribes have relied on the gift of the
animal for survival. By doing so, they have established what American law
recognizes as aboriginal title. As Montana tribes negotiated the cession of
their traditional territories and took smaller tracts called reservations, many
tribes impliedly reserved the right to hunt within these tracts and some
reserved the right outside the reservation’s exterior boundary. The tribal
signatories’ understanding that the animal is “intimately connected and related”
to the hunter informs their reserved right . . .
The most successful method of economic development for many Indian tribes in the
United States has been gaming. Tribes across the country have risen out of
poverty through their casino operations and have been able to use the profits to
diversify their investments and improve tribal infrastructure, education, and
social programs.