When the Native American Graves Protection and Repatriation Act (NAGPRA) was passed in 1990, it marked an important shift in relations between tribal communities and non‐tribal museums in the United States. By listening to how different speakers at the Hopi Cultural Preservation Office talk about repatriation and reclamation, we can see that these processes involve more than the return of ancestors and belongings; they also influence how people speak about and express group identity. In discussions about repatriation, Hopi community members frequently talk to outsiders and adjust to their ways of speaking, if only temporarily. I compare two instances in which speakers creatively used possessive constructions to convey different scales of identity and argue that Bakhtin's concept of “addressivity” illuminates connections between the two. More broadly, I suggest that this concept is useful for thinking about how relationships between tribal and non‐tribal institutions might continue to be transformed in ways that are responsive to contemporary Indigenous claims and presence.

中文翻译：

---

遣返和收回听起来是什么样的？霍皮文化保护办公室的两个例子

1990 年《美国原住民坟墓保护和归还法案》(NAGPRA) 获得通过，标志着美国部落社区与非部落博物馆之间关系的重要转变。通过聆听霍皮文化保护办公室的不同发言者如何谈论遣返和复垦，我们可以看到这些过程不仅仅涉及祖先和财产的归还；它们还影响人们谈论和表达群体身份的方式。在讨论遣返问题时，霍皮族社区成员经常与外人交谈并适应他们的说话方式，即使只是暂时的。我比较了两个例子，其中发言者创造性地使用所有格结构来传达不同程度的身份，并认为巴赫金的“寻址性”概念阐明了两者之间的联系。更广泛地说，我认为这个概念有助于思考部落和非部落机构之间的关系如何继续以响应当代土著主张和存在的方式转变。