Native American women as a people have been marginalized historically to the point where they have become a non-people. Miranda (2002) makes the point that Native women have held multiple identities throughout history, including poor, disabled, and even “squaw sluts,” none of which are flattering. These labels, however disenchanting, are the result of trauma and painful wounds that have occurred throughout history, and have been forced upon Native women, as a result of crimes against the spirit and physical bodies of Native women. These crimes include a great deal of sexual violence that has been inflicted on Native women. These crimes lead to deep soul wounds that saturate the spirit of Native women. Traditional measures aimed at redeeming victims have only led to futile measures at resolving criminal negligence, and very often result in the victim being made out to be the criminal. The only true way to reverse this trend of criminalizing the Native woman victim, is to recognize that sexual violence is indeed a crime against the physical body, but also spirit of Native women, one that requires tribal justice, and reformation. Many Native writers report their own healing came not from justice in foreign courts, but from Native ceremonies, and song, that often resulted in a deep spiritual healing by connecting women to their land, their heart, and their passions (Deer, 2009; Miranda, 2002; Lapointe, 2008). This paper analyzes the experiences of many Native women, including their experiences of trauma, and perusal of healing through Native ceremonies. Deer (2009) discusses “ever-increasing sexual violence” that is occurring among Native American women and young girls. In one case that Deer notes in particular, the author points out the United States prosecuted the defendants; the question posed by the author is whether the tribal nation, rather than the U.S., should have prosecuted and tried the cases. Some argue such crimes ar