Origin: A Genetic History of the Americas

ones.
Geneticist Eske Willerslev was eventually allowed to attempt another
study of Kennewick Man’s DNA and found that, contrary to the story told
by his skull, he was closely related to all other Native Americans. Members
of the Colville Tribes allowed Willerslev to sample their DNA in order to
compare it with the Ancient One’s genome; they shared genetic ancestry.
The extent to which he is related to other North American groups is
unknown as we have very little genetic data from Native Americans in the
United States. It’s probable that he is related to many different groups in
North America. The research didn’t establish that he was the ancestor of
any tribes to the exclusion of any others, but it did demonstrate that he was
Native American and his population related to the members of the Colville
Tribes (9). Although repatriation of his remains to the tribes was originally
denied under NAGPRA, in 2016 after the genetic study was published
Congress passed an act to do so titled “Bring the Ancient One Home.” The
Ancient One was repatriated to the consortium of claimant tribes on
February 17, 2017, and was reburied on February 18 (10).
To some scientists, this repatriation represented an incalculable loss of
an important source of evidence about the past. They see remains of this
age as belonging to humanity as a whole. As an individual this ancient man
is a potential ancestor of so many different peoples, they feel that it is unjust
for only a few to assume the responsibility of deciding what is to be done
with him.
But the Indigenous peoples of the region were terribly harmed by the
delay in reburial and by the ugliness that the lawsuit dredged up. To the
members of the tribes of the Columbia River Plateau, the reburial was a
necessary and respectful step in the care of their ancestor, finally laying him
to rest after a long and painful fight on his behalf.
Kennewick Man brings to the forefront of public discussion complex
questions that geneticists, archaeologists, ethicists, and Indigenous peoples
grapple with constantly: Who speaks for the dead? In cases of the recently
dead, when there are living relatives or direct descendants, this is more
clear-cut; obviously their wishes should take priority over those of
nonrelated scientists. But even in that scenario, what if you and your cousin
disagree about whether your grandmother’s remains should be used in
scientific research? Whose wishes take precedence? Now extrapolate that