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In her persuasive, coherently written and well-conducted research Jessica explores the ways in which the members of Seminole Indian tribe have managed to restructure the materialistic and emblematic forms of their self-government in the casino era.

In the context of cultural economy, Jessica has brought out the cultural history and the political economy. The cultural history of gambling goes hand in hand with participant observation. The literary contribution made by Jessica is quite comprehensive and informative due to the facts explored regarding the theoretical framework that overrules the question of authenticity in the Seminole gambling practice. In fact, the materialization of the sovereignty has enabled the Seminole to replicate rather legally irresponsible types of cultural identities of casino era.

Indigenous agencies do not play such a huge role in establishing the material forms of sovereignty both in the past and current economic speculations. Significantly, the Seminole is quite unique in its form of gambling unlike other nations; it separates gambling from the artistic aspects of its social setup, which they claim to be alienable. The Seminole has undoubtedly undergone major dynamic procedural changes in its economy. For instance, some aspects of their economic activities have been put in gender and cultural values category. Consequently, gambling is grouped with other economic activities such as manufacturing and agriculture classified with past economic activities for the Seminole cultural identity, which are considered to be alienable. In this context, Seminole regards gambling as an alienable economic activity, thus prone to game revenue from both individual and collective Seminole gambling (Catello 201).

The revenue attribute to Seminole gambling has certainly driven wild non-Seminole gambling. It is strongly evident that the Seminole gambling has been sold out to capitalism and stretched to consumer goods since they consider gambling alienable. Non-Seminole gambling opponents are afraid of losing their consumption into the Seminole consumption.

In essence, the Seminole wealth inheritance to even non-Seminole children is also a factor that lures outsiders into practice and flowing into an influx due to the large numbers of non-Seminole consumers who have been absorbed in practice.

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