本論文試圖分析：深具政治意涵的極端暴力式恐怖主義如何和美洲原住民在索回聖地、宣揚自由遷徙權利以及為環境正義奮戰等政治訴求活動糾結在一起。析論過程中將從原民論述觀點，探察此長期歷史奮戰中政治與倫理的複雜性，論證難忘部族遭屠殺的殖民記憶歷史而積極從事政治社會活動的原住民，以及激進的白人種族主義者，何以難敵全球不同形式資本主義與跨國科技衝擊，皆仰賴不同形式的暴力，迎拒歐美龐大複雜的政治經濟體系與價值。文中認為席爾柯站在原民立場，游移於本土部族主義與原民世界主義理想之間。其《死者歷書》中，一方面喚起部族歷史以挑戰霸權式論述與意識型態，他方面則不忘直指原住民祖靈重視的宇宙世界主義精神，與當代所宣揚的善待異己的世界主義觀念若合符節。

This essay attempts to analyze how the discourse of terrorism (i.e. the extreme form of violence with political content) is intertwined with Native American claims for sacred land, assertion for rights to free migration and fight for ecological justice. It will also address the political and ethical complexities of the long-standing historical struggle not merely in terms of indigenous discourse, but against the contour of both colonial memory of holocaust and the rampant invasion of neocolonialism manifested in various forms of transnational technology. I would argue that Leslie Marmon Silko standing on the ground of indigenism is actually oscillating between the ideals of tribalism and cosmopolitanism. In other words, in Silko’s Almanac of the Dead, tribal history is evoked to challenge the dominant hegemonic discourse and ideology, whereas cosmopolitan spirit(s) is recognized as that which has already been inscribed into the mind of Native people since time immemorial.