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BACKGROUND: Given high rates of cancer mortality in Native communities, we examined how urban American Indian and Alaska Native elders talk about colorectal cancer (CRC) and CRC screening. METHODS: We conducted seven focus groups with a total of 46 participants in two urban clinics in the Pacific Northwest to assess participant awareness, perceptions, and concerns about CRC and CRC screening. Using speech codes theory, we identified norms that govern when and how to talk about CRC in this population. RESULTS: Our analyses revealed that male participants often avoided screening because they perceived it as emasculating, whereas women often avoided screening because of embarrassment and past trauma resulting from sexual abuse. Both men and women used humor to mitigate the threatening nature of discussions about CRC and CRC screening. CONCLUSIONS: We offer our analytic results to assist others in developing culturally appropriate interventions to promote CRC screening among American Indians and Alaska Natives.

Cognitive reserve refers to the cerebral plasticity perspective in which premorbid buffer factors, explained as enriching life experiences, protect against the negative outcomes of neurodegenerative and neuropsychiatric diseases (Stern, 2009; Harrison et al., 2015). Little research has been done to understand cognitive reserve in older AI adults, despite the fact that American Indians (AIs) experience a higher incidence of cerebrovascular disease than other racial and ethnic groups in the US, which increases risk for cognitive deficits and dementia (Zhang, et al., 2007; Ayala, Greenlund, Croft, et al., 2001; Harwell, et al., 2005). Interactive Metronome (IM) therapy is a behavioral therapy that uses a rhythm and timing paradigm to improve cognitive and motor skills, thereby increasing health-related quality of life. This was a secondary analysis aimed at examining the degree to which post-intervention cognitive outcomes (executive functioning, memory, and language) are moderated by cognitive reserve (CR) in older AIs with mild cognitive impairment. Participants were enrolled in the Rhythm and Timing study, randomized to receive 12 sessions of either IM therapy or the control condition (light stretching) across 10 weeks. Data were collected for up to three timepoints including baseline (n=169), 2 weeks after the treatment period ended (n=126, 75%), and 4 months after the treatment period ended (n=100, 59%). Results showed that language was significantly associated with baseline CR and CR significantly attenuated cognitive training for language at four month follow-up, but these effects were not shown for executive functioning and memory. Given mixed findings, methodological considerations are discussed, as well as implications and future directions for research.

Dyslipidemia is an independent and modifiable risk factor for aging and age-related disorders. Routine lipid panel cannot capture all individual lipid species in blood (i.e., blood lipidome). To date, a comprehensive assessment of the blood lipidome associated with mortality is lacking in large-scale community-dwelling individuals, especially in a longitudinal setting. Using liquid chromatograph-mass spectrometry, we repeatedly measured individual lipid species in 3,821 plasma samples collected at two visits (~ 5.5 years apart) from 1,930 unique American Indians in the Strong Heart Family Study. We first identified baseline lipids associated with risks for all-cause mortality and CVD mortality (mean follow-up period: 17.8 years) in American Indians, followed by replication of top hits in European Caucasians in the Malmö Diet and Cancer-Cardiovascular Cohort (n = 3,943, mean follow-up period: 23.7 years). The model adjusted age, sex, BMI, smoking, hypertension, diabetes, and LDL-c at baseline. We then examined the associations between changes in lipid species and risk of mortality. Multiple testing was controlled by false discovery rate (FDR). We found that baseline levels and longitudinal changes of multiple lipid species, e.g., cholesterol esters, glycerophospholipids, sphingomyelins, and triacylglycerols, were significantly associated with risks of all-cause or CVD mortality. Many lipids identified in American Indians could be replicated in European Caucasians. Network analysis identified differential lipid networks associated with risk of mortality. Our findings provide novel insight into the role of dyslipidemia in disease mortality and offer potential biomarkers for early prediction and risk reduction in American Indians and other ethnic groups.

Telomeres shorten with age and shorter leukocyte telomere length (LTL) has been associated with various age-related diseases. Thus, LTL has been considered a biomarker of biological aging. Dyslipidemia is an established risk factor for most age-related metabolic disorders. However, little is known about the relationship between LTL and dyslipidemia. Lipidomics is a new biochemical technique that can simultaneously identify and quantify hundreds to thousands of small molecular lipid species. In a large population comprising 1843 well-characterized American Indians in the Strong Heart Family Study, we examined the lipidomic profile of biological aging assessed by LTL. Briefly, LTL was quantified by qPCR. Fasting plasma lipids were quantified by untargeted liquid chromatography-mass spectrometry. Lipids associated with LTL were identified by elastic net modeling. Of 1542 molecular lipids identified (518 known, 1024 unknown), 174 lipids (36 knowns) were significantly associated with LTL, independent of chronological age, sex, BMI, hypertension, diabetes status, smoking status, bulk HDL-C, and LDL-C. These findings suggest that altered lipid metabolism is associated with biological aging and provide novel insights that may enhance our understanding of the relationship between dyslipidemia, biological aging, and age-related diseases in American Indians.

American Indians are a unique population that have been historically understudied in psychology. However, research in this field with this population has been growing and researchers are beginning to explore facets of American Indian mental health. There is a movement for American Indian psychologists themselves to conduct this research and to begin to develop culturally adapted and Indigenous research frameworks. There have been many Native psychologists who have helped push this work forward. One such Native psychologist was Dr. Gyda Swaney (Salish) who was a professor at the in the Psychology Department at the University of Montana and directed and guided qualitative and quantitative research with American Indians through the Indians Into Psychology Program (InPsych). This dissertation is composed of four major components. The first component is the memorial tribute, which introduces Dr. Swaney and gives a brief review of her academic career focusing on her work with the InPsych Program. The second component is the literature review which gives the general context of relevant resilience-based psychological research of American Indians, to situate the research of the InPsych lab. The third component is the narrative review, which introduces, reviews, and analyzes the diverse quantitative, qualitative, and mixedmethods resilience-based research conducted by the InPsych research lab. This study identifies relations within the corpus of selected research projects and identifies any connections or coinciding findings; it explains how and why individual studies fit together, and evaluates the quality of the studies, and discusses gaps in the research. It provides implications for practice and policy and outlines important directions for future research. The fourth component of this dissertation is a qualitative study which illuminates how Dr. Swaney’s focus on resilience influenced the research, clinical work, and other work of colleagues and students. Through her rese

Background: Multiple major health disparities have been documented in Indian Country, including cardiovascular disease (Howard et al., 1999), diabetes (Acton et al., 2003), asthma (Mannino et al., 2002), and arthritis (Barbour et al., 2017). Prior research has shown that the prevalence rates of these conditions in American Indians and Alaska Natives (AI/ANs) are among the highest in the United States. Given these health disparities, aging older adults in Indian Country may be especially vulnerable to the development of concurrent negative mental health outcomes, particularly depression (Garrett et al., 2015). Nonetheless, AI/AN older adults continue to age successfully and exhibit substantial mental health resilience in the face of the major health disparities (Lewis, 2016; Schure et al., 2013). Methods: The current study begins with a detailed overview of CVD, diabetes, arthritis, and asthma in Indian Country. The study transitions to a narrative review of resilience in American Indian, Alaska Native, and Canadian First Nations older adults (50 years and older). The goals of the narrative review are to: (a) examine the state of knowledge of resilience in these populations; (b) assess the degree to which the available resilience literature attends to CVD, diabetes, asthma, and arthritis; and (c) use the available literature to identify resilience strategies that can be used to enhance resilience in AI/AN/FN older adults with chronic health conditions. Results: Based on systematic reviews of PsycINFO and PubMed, 14 individual articles and 6 literature reviews were identified. The individual studies included five quantitative studies, eight qualitative studies, and one mixed qualitative-quantitative design. The current state of knowledge on resilience in AI/AN/FN older adults is summarized, including seven common themes. Currently, research on the overlap between these four specific health disparities and resilience is essentially non-existent in these populations. So

AimsTo describe the clinical course and symptom profile of DSM-IV Antisocial Personality Disorder (ASPD) and the syndrome of Adult Antisocial Behavior Syndrome (AABS) and determine if they differ based on sex and race.MethodsUsing questions from a validated semi-structured interview, data were gathered from 2 independent family studies in: 1) American Indians (AI), and 2) European Americans (EA), African Americans (AA) (total n = 7171) who reported antisocial symptoms.ResultsWithin these two samples 1148 (16%) individuals met ASPD criteria, 1932 (27%) met adult ASPD but not childhood conduct disorder (CD) (i.e., AABS). The clinical course of the antisocial behaviors studied did not differ based on race or sex; however, individual symptom counts, and age of onsets of those symptoms, were significantly different across the groups. Women reported fewer symptoms and at an older age (less fights, school suspensions/expulsions, arrests or jail time), than men but were more likely to run away from home. Those with ASPD vs. AABS had more symptoms overall including not experiencing remorse. AA and AI participants and those with ASPD, had more symptoms, and were more likely to be suspended/expelled from school and arrested at a younger age than EA.ConclusionIn these select samples, the order and sequence of antisocial behaviors did not differ by race, AASB vs. ASPD, or sex; however individual symptom endorsement did, with men (vs. women), those with ASPD (vs. AABS), AI and AA (vs. EA) reporting more suspensions/expulsions from school and arrests. This suggests further study of the possible role of race and sex in the consequences associated with antisocial syndromes is warranted.

IntroductionAlthough approximately 70% of American Indian/Alaska Native (AI/AN) people reside in urban areas, very few opioid prevention interventions exist for urban AI/AN emerging adults. The study team conducted this study to develop Traditions and Connections for Urban Native Americans (TACUNA), a new opioid prevention intervention for urban AI/AN emerging adults ages 18-25. TACUNA comprises three 2-hour virtual workshops.MethodsWe conducted thirteen focus groups in three urban communities in northern, central, and southern California (six with urban AI/AN emerging adults ages 18-25 [n = 32], four with parents [n = 26], and three with providers [n = 33]) to identify relevant intervention domains. We then incorporated the results of a rapid analysis of the focus groups to develop intervention workshops followed by a pilot test (n = 15) to further refine the intervention and assess feasibility.ResultsFour major domains emerged from focus groups: 1) historical trauma/cultural identity, 2) AI/AN traditional practices, 3) social networks, and 4) substance use. We incorporated all feedback relating to each theme to enhance content of the TACUNA intervention. Pilot test participants felt that TACUNA content was interesting, addressed their issues and concerns as urban AI/AN emerging adults, and believed that the program could help them to establish cultural and social connections to live healthier lives.ConclusionsResearch activities demonstrate how a community-informed and culturally grounded opioid prevention intervention can be developed for urban AI/AN emerging adults. Addressing issues and challenges with culturally and developmentally relevant intervention content can help to build resilience and hopefully decrease opioid use among this underserved population.

In this paper, we review existing ethical guidelines that support Circumpolar Indigenous Peoples’ engagement in health research. For this study, we collated national and regional ethical guidelines addressing health research engaging with Indigenous communities. Our study found that ethical guidelines addressing Indigenous engagement in health research have emerged in Canada and the U.S.A. Currently, there are no Indigenous-specific provisions in national guidelines, or legislation concerning health research engaging Indigenous peoples, in Denmark, Finland, Greenland, Norway, Sweden, or Russia. Where guidelines exist, they show considerable variations. We conclude that guidelines are essential to ensure that research undertaken in Indigenous communities is relevant and beneficial to those communities, is conducted respectfully, and that results are appropriately contextualized and accurate. We believe that our analysis might serve as a checklist to support the development of comprehensive guidelines developed by, or at least in partnership with, Arctic Indigenous communities.

In this paper, we review existing ethical guidelines that support Circumpolar Indigenous Peoples’ engagement in health research. For this study, we collated national and regional ethical guidelines addressing health research engaging with Indigenous communities. Our study found that ethical guidelines addressing Indigenous engagement in health research have emerged in Canada and the U.S.A. Currently, there are no Indigenous-specific provisions in national guidelines, or legislation concerning health research engaging Indigenous peoples, in Denmark, Finland, Greenland, Norway, Sweden, or Russia. Where guidelines exist, they show considerable variations. We conclude that guidelines are essential to ensure that research undertaken in Indigenous communities is relevant and beneficial to those communities, is conducted respectfully, and that results are appropriately contextualized and accurate. We believe that our analysis might serve as a checklist to support the development of comprehensive guidelines developed by, or at least in partnership with, Arctic Indigenous communities.

In this paper, we review existing ethical guidelines that support Circumpolar Indigenous Peoples’ engagement in health research. For this study, we collated national and regional ethical guidelines addressing health research engaging with Indigenous communities. Our study found that ethical guidelines addressing Indigenous engagement in health research have emerged in Canada and the U.S.A. Currently, there are no Indigenous-specific provisions in national guidelines, or legislation concerning health research engaging Indigenous peoples, in Denmark, Finland, Greenland, Norway, Sweden, or Russia. Where guidelines exist, they show considerable variations. We conclude that guidelines are essential to ensure that research undertaken in Indigenous communities is relevant and beneficial to those communities, is conducted respectfully, and that results are appropriately contextualized and accurate. We believe that our analysis might serve as a checklist to support the development of comprehensive guidelines developed by, or at least in partnership with, Arctic Indigenous communities.

There are numerous studies that, from different perspectives, have dealt with the debate held in the Spanish Empire during the 16th century on the slavery of the American Indians, starring –among others– by Francisco de Vitoria and his disciples from the School of Salamanca, and also –outside the academic sphere– by Fray Bartolomé de las Casas and Juan Ginés de Sepúlveda. The purpose of this work is to study whether this debate made its mark in Spanish society. For this, it is analyzed three theatrical pieces from the Golden Age signed by playwrights of the stature of Tirso de Molina, Lope de Vega and Pedro Calderón de Barca, who –given their enormous popularity– had the capacity to reach the wide audience that congregated in the corrals of comedies. Were these three writers influenced by the controversy over the Indians carried out, among other authors, by Vitoria, Las Casas and Sepúlveda? Did they fully grasp in their works the subtle debate that Vitoria, Las Casas and Sepúlveda maintained when they interpreted Aristotelian arguments on slavery and the consequences that derived from them in terms of the possibility of enslaving or not the Indians?, Son numerosos los estudios que, desde diferentes perspectivas, han tratado el debate mantenido en el Imperio español durante el siglo XVI sobre la esclavitud del indio americano, protagonizado –entre otros– por Francisco de Vitoria y sus discípulos de la Escuela de Salamanca, y también –fuera del ámbito académico– por fray Bartolomé de las Casas y Juan Ginés de Sepúlveda. El objeto de este trabajo es estudiar si este debate caló en la sociedad española. Para ello se analizan tres piezas teatrales del Siglo de Oro firmadas por dramaturgos de la talla de Tirso de Molina, Lope de Vega y Pedro Calderón de Barca, que –dada su enorme popularidad– tuvieron capacidad de llegar al considerable público que se congregaba en los corrales de comedias. ¿Se impregnaron estos tres dramaturgos de la controversia sobre los indios protagonizada, entre otros autores, por Vitoria, Las Casas y Sepúlveda? ¿Captaron plenamente en sus obras el sutil debate que mantuvieron Vitoria, Las Casas y Sepúlveda cuando interpretaron de forma diferente los argumentos aristotélicos sobre la esclavitud y las consecuencias que de ellos se derivaban en cuanto la posibilidad de esclavizar o no a los indios? &nbsp

This thesis looks at Lord Dunmore’s War, the last Indian War of the colonial period, from a social history perspective. Essentially a land dispute, it was heightened by the political pressures of 1774 and ongoing conflicts between white colonists and the Shawnee, Lenape, and Haudenosaunee of the Ohio River Valley. These events were complicated by the actions of Captain John Connolly at Fort Pitt and Virginia’s Governor Dunmore. Dunmore endeavored to secure the loyalty of Virginians and American Indians through this war and instead lost both. Many historians have mistakenly portrayed this as a war with only one battle—the Battle of Point Pleasant. However, months earlier McDonald’s Expedition was met by armed resistance in what this study suggests should be called the Battle of Wakatomika. Meanwhile, loyalties were shifting along the frontier. Following the temporary peace at Camp Charlotte, a group of militia officers stated their willingness to fight Britain in the Fort Gower Resolves. The frontier counties of Fincastle, Augusta, and Botetourt published similar resolutions as their men returned home from Point Pleasant. Then, during the Treaty at Fort Pitt in 1775, the Ohio River Valley tribes asserted their own independence from the Haudenosaunee after years of their land being given to the British. Few histories cover these events after Camp Charlotte, yet they are some of the most important events to come out of the Indian War. Dunmore’s War affected the American Revolution and beyond.

Renal cell cancer disproportionately affects American Indians/Alaskan Natives. This same population is also not included in published clinical trials and not reported on in published renal cancer clinical trials. Renal cancer treatment is needed that not only implements targeting new pathways or combinations of pathways that have not been targeted prior and integrating with traditional health. Almost 2/3 of American Indian’s report utilizing traditional medicine and cancer patients from this population report seeking traditional healers. New potential interventions should be created that combine traditional health with western medicine focused on metabolic pathways. Blocking in one treatment HIF1 and SIRT2; a separate treatment blocking VEGF and production of interleukins 6 and 8; and increasing BPTES to decrease glutamine; as well as adding in traditional aspects of health such as sweat ceremonies and usage of sage for example. Combining both western medicine and traditional health could increase the quality of life and outcomes for this population.

This thesis looks at Lord Dunmore’s War, the last Indian War of the colonial period, from a social history perspective. Essentially a land dispute, it was heightened by the political pressures of 1774 and ongoing conflicts between white colonists and the Shawnee, Lenape, and Haudenosaunee of the Ohio River Valley. These events were complicated by the actions of Captain John Connolly at Fort Pitt and Virginia’s Governor Dunmore. Dunmore endeavored to secure the loyalty of Virginians and American Indians through this war and instead lost both. Many historians have mistakenly portrayed this as a war with only one battle—the Battle of Point Pleasant. However, months earlier McDonald’s Expedition was met by armed resistance in what this study suggests should be called the Battle of Wakatomika. Meanwhile, loyalties were shifting along the frontier. Following the temporary peace at Camp Charlotte, a group of militia officers stated their willingness to fight Britain in the Fort Gower Resolves. The frontier counties of Fincastle, Augusta, and Botetourt published similar resolutions as their men returned home from Point Pleasant. Then, during the Treaty at Fort Pitt in 1775, the Ohio River Valley tribes asserted their own independence from the Haudenosaunee after years of their land being given to the British. Few histories cover these events after Camp Charlotte, yet they are some of the most important events to come out of the Indian War. Dunmore’s War affected the American Revolution and beyond.

In this paper, we review existing ethical guidelines that support Circumpolar Indigenous Peoples’ engagement in health research. For this study, we collated national and regional ethical guidelines addressing health research engaging with Indigenous communities. Our study found that ethical guidelines addressing Indigenous engagement in health research have emerged in Canada and the U.S.A. Currently, there are no Indigenous-specific provisions in national guidelines, or legislation concerning health research engaging Indigenous peoples, in Denmark, Finland, Greenland, Norway, Sweden, or Russia. Where guidelines exist, they show considerable variations. We conclude that guidelines are essential to ensure that research undertaken in Indigenous communities is relevant and beneficial to those communities, is conducted respectfully, and that results are appropriately contextualized and accurate. We believe that our analysis might serve as a checklist to support the development of comprehensive guidelines developed by, or at least in partnership with, Arctic Indigenous communities.

My dissertation comprises an integrated approach for assessing the impacts of delayed enforcement and quantification of property rights to water in the American west. Relying on millions of observations over time, I develop the first ever spatial mapping of water quality data relative to American Indian reservations connected to policy changes in property rights enforcement. Specifically, I look at the implementation (and lack thereof) of Winters rights, which refers to the 1908 U.S. Supreme Court case ruling that the U.S. federal government had reserved senior rights to water for tribes in establishing reservations, and that the power to do so “could not be denied.” Yet in the decades that followed, the federal government did not enforce these rights, and allowed states to appropriate water elsewhere in the pursuit of developing western states. In recent decades tribes have been able to begin to claw back these rights by engaging in arduous legal processes with incumbent water users. These cases often span decades and involve vast quantities of water. I study empirically the impact that these negotiation processes have on water use and quality, in addition to factors that incentivize tribes to begin these processes, and why parties settle. I also connect these negotiations to market transactions for water, analyzing how they influence market prices. I find that tribes are more likely to initiate Winters proceedings if there is more scarcity in water supplies, or tribes have intrinsic advantages in terms of reservation land mass. Clear commitments of funding to implement water settlements significantly increase the odds that parties will come to agreement, and the longer negotiations persist, the less likely they are to resolve. I also uncover entrenchment practices, that longer negotiations coincide with increased water use by upstream users. During negotiations, pollution and water use increase, but the former falls, and the latter increases, once rights are settl

There are numerous studies that, from different perspectives, have dealt with the debate held in the Spanish Empire during the 16th century on the slavery of the American Indians, starring –among others– by Francisco de Vitoria and his disciples from the School of Salamanca, and also –outside the academic sphere– by Fray Bartolomé de las Casas and Juan Ginés de Sepúlveda. The purpose of this work is to study whether this debate made its mark in Spanish society. For this, it is analyzed three theatrical pieces from the Golden Age signed by playwrights of the stature of Tirso de Molina, Lope de Vega and Pedro Calderón de Barca, who –given their enormous popularity– had the capacity to reach the wide audience that congregated in the corrals of comedies. Were these three writers influenced by the controversy over the Indians carried out, among other authors, by Vitoria, Las Casas and Sepúlveda? Did they fully grasp in their works the subtle debate that Vitoria, Las Casas and Sepúlveda maintained when they interpreted Aristotelian arguments on slavery and the consequences that derived from them in terms of the possibility of enslaving or not the Indians?, Son numerosos los estudios que, desde diferentes perspectivas, han tratado el debate mantenido en el Imperio español durante el siglo XVI sobre la esclavitud del indio americano, protagonizado –entre otros– por Francisco de Vitoria y sus discípulos de la Escuela de Salamanca, y también –fuera del ámbito académico– por fray Bartolomé de las Casas y Juan Ginés de Sepúlveda. El objeto de este trabajo es estudiar si este debate caló en la sociedad española. Para ello se analizan tres piezas teatrales del Siglo de Oro firmadas por dramaturgos de la talla de Tirso de Molina, Lope de Vega y Pedro Calderón de Barca, que –dada su enorme popularidad– tuvieron capacidad de llegar al considerable público que se congregaba en los corrales de comedias. ¿Se impregnaron estos tres dramaturgos de la controversia sobre los indios protagonizada, entre otros autores, por Vitoria, Las Casas y Sepúlveda? ¿Captaron plenamente en sus obras el sutil debate que mantuvieron Vitoria, Las Casas y Sepúlveda cuando interpretaron de forma diferente los argumentos aristotélicos sobre la esclavitud y las consecuencias que de ellos se derivaban en cuanto la posibilidad de esclavizar o no a los indios? &nbsp

In this paper, we review existing ethical guidelines that support Circumpolar Indigenous Peoples’ engagement in health research. For this study, we collated national and regional ethical guidelines addressing health research engaging with Indigenous communities. Our study found that ethical guidelines addressing Indigenous engagement in health research have emerged in Canada and the U.S.A. Currently, there are no Indigenous-specific provisions in national guidelines, or legislation concerning health research engaging Indigenous peoples, in Denmark, Finland, Greenland, Norway, Sweden, or Russia. Where guidelines exist, they show considerable variations. We conclude that guidelines are essential to ensure that research undertaken in Indigenous communities is relevant and beneficial to those communities, is conducted respectfully, and that results are appropriately contextualized and accurate. We believe that our analysis might serve as a checklist to support the development of comprehensive guidelines developed by, or at least in partnership with, Arctic Indigenous communities.

Renal cell cancer disproportionately affects American Indians/Alaskan Natives. This same population is also not included in published clinical trials and not reported on in published renal cancer clinical trials. Renal cancer treatment is needed that not only implements targeting new pathways or combinations of pathways that have not been targeted prior and integrating with traditional health. Almost 2/3 of American Indian’s report utilizing traditional medicine and cancer patients from this population report seeking traditional healers. New potential interventions should be created that combine traditional health with western medicine focused on metabolic pathways. Blocking in one treatment HIF1 and SIRT2; a separate treatment blocking VEGF and production of interleukins 6 and 8; and increasing BPTES to decrease glutamine; as well as adding in traditional aspects of health such as sweat ceremonies and usage of sage for example. Combining both western medicine and traditional health could increase the quality of life and outcomes for this population.

ABSTRACT Every single person has leadership ability. Some step up and take them. Some don't. My answer was to step up and lead. ̴Wilma Mankiller ̴ How well prepared are New Mexico school leaders to serve in leadership positions in rural communities with high ratios of Indigenous populations? In this study, I utilized an Indigenous research paradigm to explore policy, reciprocal relationships, licensure requirements in one state, and perceptions from a variety of individuals in rural communities to develop an understanding of what is necessary to create and sustain successful school leadership in an Indigenous community. An Indigenous paradigm of research works from design qualities including: 1) reciprocal relationships between researcher and the community or individuals; 2) developing understandings directly from Indigenous community members, a critical approach to consider both what is helpful and limiting in all that is analyzed; and, 3) being open to multiple perspectives of gathering data, interpretations, and experiences. The xi qualitative methods of data collection I used included individual electronic/email interviews of educators and community members, especially from Indigenous origins, using purposeful, snowball sampling and document analysis of policy related to Indigenous Education in the state, post-secondary educational curriculum, and internships required for principal licensure as well as legislative statutes. My overarching research question was: What are the leadership needs and expectations in rural Indigenous communities and how do they compare to leadership preparation? I analyzed participants’ responses to seven interview questions. Six distinct themes emerged: 1) Preparation to Lead, 2) Impact on Academic Progress, 3) Involvement in Indigenous Community, 4) Effective Skills, Qualities, Characteristics, and Experiences, 5) Preparation in College and Universities, and 6) Expectations. Participants expressed their expectations of school prin

ABSTRACT Every single person has leadership ability. Some step up and take them. Some don't. My answer was to step up and lead. ̴Wilma Mankiller ̴ How well prepared are New Mexico school leaders to serve in leadership positions in rural communities with high ratios of Indigenous populations? In this study, I utilized an Indigenous research paradigm to explore policy, reciprocal relationships, licensure requirements in one state, and perceptions from a variety of individuals in rural communities to develop an understanding of what is necessary to create and sustain successful school leadership in an Indigenous community. An Indigenous paradigm of research works from design qualities including: 1) reciprocal relationships between researcher and the community or individuals; 2) developing understandings directly from Indigenous community members, a critical approach to consider both what is helpful and limiting in all that is analyzed; and, 3) being open to multiple perspectives of gathering data, interpretations, and experiences. The xi qualitative methods of data collection I used included individual electronic/email interviews of educators and community members, especially from Indigenous origins, using purposeful, snowball sampling and document analysis of policy related to Indigenous Education in the state, post-secondary educational curriculum, and internships required for principal licensure as well as legislative statutes. My overarching research question was: What are the leadership needs and expectations in rural Indigenous communities and how do they compare to leadership preparation? I analyzed participants’ responses to seven interview questions. Six distinct themes emerged: 1) Preparation to Lead, 2) Impact on Academic Progress, 3) Involvement in Indigenous Community, 4) Effective Skills, Qualities, Characteristics, and Experiences, 5) Preparation in College and Universities, and 6) Expectations. Participants expressed their expectations of school prin

ABSTRACT Every single person has leadership ability. Some step up and take them. Some don't. My answer was to step up and lead. ̴Wilma Mankiller ̴ How well prepared are New Mexico school leaders to serve in leadership positions in rural communities with high ratios of Indigenous populations? In this study, I utilized an Indigenous research paradigm to explore policy, reciprocal relationships, licensure requirements in one state, and perceptions from a variety of individuals in rural communities to develop an understanding of what is necessary to create and sustain successful school leadership in an Indigenous community. An Indigenous paradigm of research works from design qualities including: 1) reciprocal relationships between researcher and the community or individuals; 2) developing understandings directly from Indigenous community members, a critical approach to consider both what is helpful and limiting in all that is analyzed; and, 3) being open to multiple perspectives of gathering data, interpretations, and experiences. The xi qualitative methods of data collection I used included individual electronic/email interviews of educators and community members, especially from Indigenous origins, using purposeful, snowball sampling and document analysis of policy related to Indigenous Education in the state, post-secondary educational curriculum, and internships required for principal licensure as well as legislative statutes. My overarching research question was: What are the leadership needs and expectations in rural Indigenous communities and how do they compare to leadership preparation? I analyzed participants’ responses to seven interview questions. Six distinct themes emerged: 1) Preparation to Lead, 2) Impact on Academic Progress, 3) Involvement in Indigenous Community, 4) Effective Skills, Qualities, Characteristics, and Experiences, 5) Preparation in College and Universities, and 6) Expectations. Participants expressed their expectations of school prin

ABSTRACT Every single person has leadership ability. Some step up and take them. Some don't. My answer was to step up and lead. ̴Wilma Mankiller ̴ How well prepared are New Mexico school leaders to serve in leadership positions in rural communities with high ratios of Indigenous populations? In this study, I utilized an Indigenous research paradigm to explore policy, reciprocal relationships, licensure requirements in one state, and perceptions from a variety of individuals in rural communities to develop an understanding of what is necessary to create and sustain successful school leadership in an Indigenous community. An Indigenous paradigm of research works from design qualities including: 1) reciprocal relationships between researcher and the community or individuals; 2) developing understandings directly from Indigenous community members, a critical approach to consider both what is helpful and limiting in all that is analyzed; and, 3) being open to multiple perspectives of gathering data, interpretations, and experiences. The xi qualitative methods of data collection I used included individual electronic/email interviews of educators and community members, especially from Indigenous origins, using purposeful, snowball sampling and document analysis of policy related to Indigenous Education in the state, post-secondary educational curriculum, and internships required for principal licensure as well as legislative statutes. My overarching research question was: What are the leadership needs and expectations in rural Indigenous communities and how do they compare to leadership preparation? I analyzed participants’ responses to seven interview questions. Six distinct themes emerged: 1) Preparation to Lead, 2) Impact on Academic Progress, 3) Involvement in Indigenous Community, 4) Effective Skills, Qualities, Characteristics, and Experiences, 5) Preparation in College and Universities, and 6) Expectations. Participants expressed their expectations of school prin

Access to higher education is believed to be one of the most important factors to promote social equity across diverse segments of the U.S. population, including American Indians. However, little has changed in terms of key metrics for success regarding retention rates for American Indian students in higher education. What is often debated regarding higher education and American Indian students relate to notions of meritocracy, colorblindness, student social integration, and maintaining one’s ethnic identity. American Indian students can add value to these discussions by providing a counternarrative that may differ from mainstream narratives. Results from this study indicate that using a blended framework that draws on critical, cultural, and identity paradigms can properly engage American Indians in an important discussion on their voice for student success and has implications for educational support systems. This study engaged American Indian undergraduate students to explore research questions on 1) how they define their cultural identity, 2) how they define their experience in higher education, and 3) how do American Indian students experience the Southern California Tribal Community Resource Center (SCTCRC)? Using a case study design, I engaged American Indian undergraduate students intending to hear their voices for improving the experience of Native students at a major university. Student development was found to be influenced by feelings of imposter phenomena, racial discrimination, a mutual support system, mentorship, and program support. SCTCRC was cited as a beneficial resource for support and growth of the students. Findings indicate a holistic approach is needed to serve American Indian students in higher education.

To examine the relationship between ethnic identity and oral health knowledge, beliefs, behavior, and outcomes in American Indian families. Secondary data were analyzed for 579 parent-child dyads in a randomized controlled trial aimed at reducing early childhood caries in a Northern Plains tribal community. Data included demographic characteristics; parental ethnic identity; oral health knowledge, beliefs, and behavior; and parental/pediatric oral health outcomes. Ethnic identity was assessed using two measures: perceived importance of tribal identity and tribal language proficiency. We examined the association of baseline ethnic identity with baseline and longitudinal oral health measures. At baseline, importance of tribal identity was significantly associated with several oral health beliefs, and one's locus of control measure (external-chance). Baseline scores on importance of tribal identity were also associated with one's oral heath belief (perceived severity), the same locus of control measure, and oral health knowledge and behavior over the three years of study follow up. Tribal language proficiency was not associated with any study measures at baseline, although it was associated with parental oral health status over the three years. Ethnic identity was associated with a range of oral health constructs expected to influence American Indian children's oral health.

Background Chronic exposure to certain metals plays a role in disease development. Integrating untargeted metabolomics with urinary metallome data may contribute to better understanding the pathophysiology of diseases and complex molecular interactions related to environmental metal exposures. To discover novel associations between urinary metal biomarkers and metabolism networks, we conducted an integrative metallome-metabolome analysis using a panel of urinary metals and untargeted blood metabolomic data from the Strong Heart Family Study (SHFS). Methods The SHFS is a prospective family-based cohort study comprised of American Indian men and women recruited in 2001–2003. This nested case-control analysis of 145 participants of which 50 developed incident diabetes at follow up in 2006–2009, included participants with urinary metal and untargeted metabolomic data. Concentrations of 8 creatinine-adjusted urine metals/metalloids [antimony (Sb), cadmium (Cd), lead (Pb), molybdenum (Mo), selenium (Se), tungsten (W), uranium (U) and zinc (Zn)], and 4 arsenic species [inorganic arsenic (iAs), monomethylarsonate (MMA), dimethylarsinate (DMA), and arsenobetaine (AsB)] were measured. Global metabolomics was performed on plasma samples using high-resolution Orbitrap mass spectrometry. We performed an integrative network analysis using xMWAS and a metabolic pathway analysis using Mummichog. Results 8,810 metabolic features and 12 metal species were included in the integrative network analysis. Most metal species were associated with distinct subsets of metabolites, forming single-metal-multiple-metabolite clusters (|r|>0.28, p-value < 0.001). DMA (clustering with W), iAs (clustering with U), together with Mo and Se showed modest interactions through associations with common metabolites. Pathway enrichment analysis of associated metabolites (|r|>0.17, p-value < 0.1) showed effects in amino acid metabolism (AsB, Sb, Se and U), fatty acid and lipid metabolism (iAs, Mo, W, Sb, Pb, Version of record

ObjectivesTo examine the relationship between ethnic identity and oral health knowledge, beliefs, behavior, and outcomes in American Indian families.MethodsSecondary data were analyzed for 579 parent-child dyads in a randomized controlled trial aimed at reducing early childhood caries in a Northern Plains tribal community. Data included demographic characteristics; parental ethnic identity; oral health knowledge, beliefs, and behavior; and parental/pediatric oral health outcomes. Ethnic identity was assessed using two measures: perceived importance of tribal identity and tribal language proficiency. We examined the association of baseline ethnic identity with baseline and longitudinal oral health measures.ResultsAt baseline, importance of tribal identity was significantly associated with several oral health beliefs, and one's locus of control measure (external-chance). Baseline scores on importance of tribal identity were also associated with one's oral heath belief (perceived severity), the same locus of control measure, and oral health knowledge and behavior over the three years of study follow up. Tribal language proficiency was not associated with any study measures at baseline, although it was associated with parental oral health status over the three years.ConclusionsEthnic identity was associated with a range of oral health constructs expected to influence American Indian children's oral health.

Access to higher education is believed to be one of the most important factors to promote social equity across diverse segments of the U.S. population, including American Indians. However, little has changed in terms of key metrics for success regarding retention rates for American Indian students in higher education. What is often debated regarding higher education and American Indian students relate to notions of meritocracy, colorblindness, student social integration, and maintaining one’s ethnic identity. American Indian students can add value to these discussions by providing a counternarrative that may differ from mainstream narratives. Results from this study indicate that using a blended framework that draws on critical, cultural, and identity paradigms can properly engage American Indians in an important discussion on their voice for student success and has implications for educational support systems. This study engaged American Indian undergraduate students to explore research questions on 1) how they define their cultural identity, 2) how they define their experience in higher education, and 3) how do American Indian students experience the Southern California Tribal Community Resource Center (SCTCRC)? Using a case study design, I engaged American Indian undergraduate students intending to hear their voices for improving the experience of Native students at a major university. Student development was found to be influenced by feelings of imposter phenomena, racial discrimination, a mutual support system, mentorship, and program support. SCTCRC was cited as a beneficial resource for support and growth of the students. Findings indicate a holistic approach is needed to serve American Indian students in higher education.

Access to higher education is believed to be one of the most important factors to promote social equity across diverse segments of the U.S. population, including American Indians. However, little has changed in terms of key metrics for success regarding retention rates for American Indian students in higher education. What is often debated regarding higher education and American Indian students relate to notions of meritocracy, colorblindness, student social integration, and maintaining one’s ethnic identity. American Indian students can add value to these discussions by providing a counternarrative that may differ from mainstream narratives. Results from this study indicate that using a blended framework that draws on critical, cultural, and identity paradigms can properly engage American Indians in an important discussion on their voice for student success and has implications for educational support systems. This study engaged American Indian undergraduate students to explore research questions on 1) how they define their cultural identity, 2) how they define their experience in higher education, and 3) how do American Indian students experience the Southern California Tribal Community Resource Center (SCTCRC)? Using a case study design, I engaged American Indian undergraduate students intending to hear their voices for improving the experience of Native students at a major university. Student development was found to be influenced by feelings of imposter phenomena, racial discrimination, a mutual support system, mentorship, and program support. SCTCRC was cited as a beneficial resource for support and growth of the students. Findings indicate a holistic approach is needed to serve American Indian students in higher education.

ObjectiveTo examine the relationship between health literacy (HL) and parental oral health knowledge, beliefs, behavior, and self-reported oral health status (OHS) among parents of American Indian (AI) children.MethodsThis analysis used baseline data from a randomized controlled trial that tested an oral health intervention with parents of AI newborns. Participants were recruited in parent-child dyads (N = 579). Parents completed items assessing sociodemographic characteristics, HL, and parental oral health knowledge, beliefs, behavior, and self-reported OHS. We examined the correlation of HL with each oral health construct, controlling for parent age and income.ResultsOn average, parents felt quite confident in their HL skills, performed well on questions assessing parental oral health knowledge, and endorsed beliefs likely to encourage positive parental oral health behaviors (e.g., confidence that one can successfully engage in such behaviors). Parents with more limited HL had significantly less knowledge, perceived cavities to be less severe, perceived more barriers and fewer benefits to recommended oral health behaviors, were less confident they could engage in these behaviors, and were more likely to believe their children's oral health was under the control of the dentist or a matter of chance (P values < 0.001). Limited HL was not associated with behavior (P > 0.05) but was linked to worse self-reported OHS (P = 0.040).ConclusionsHL was associated with parental oral health knowledge, beliefs, and self-reported OHS. Oral health education interventions targeting AI families should facilitate development of knowledge and positive oral health beliefs among parents with more limited HL skills.

ObjectiveTo examine the relationship between health literacy (HL) and parental oral health knowledge, beliefs, behavior, and self-reported oral health status (OHS) among parents of American Indian (AI) children.MethodsThis analysis used baseline data from a randomized controlled trial that tested an oral health intervention with parents of AI newborns. Participants were recruited in parent-child dyads (N = 579). Parents completed items assessing sociodemographic characteristics, HL, and parental oral health knowledge, beliefs, behavior, and self-reported OHS. We examined the correlation of HL with each oral health construct, controlling for parent age and income.ResultsOn average, parents felt quite confident in their HL skills, performed well on questions assessing parental oral health knowledge, and endorsed beliefs likely to encourage positive parental oral health behaviors (e.g., confidence that one can successfully engage in such behaviors). Parents with more limited HL had significantly less knowledge, perceived cavities to be less severe, perceived more barriers and fewer benefits to recommended oral health behaviors, were less confident they could engage in these behaviors, and were more likely to believe their children's oral health was under the control of the dentist or a matter of chance (P values < 0.001). Limited HL was not associated with behavior (P > 0.05) but was linked to worse self-reported OHS (P = 0.040).ConclusionsHL was associated with parental oral health knowledge, beliefs, and self-reported OHS. Oral health education interventions targeting AI families should facilitate development of knowledge and positive oral health beliefs among parents with more limited HL skills.

This research looks at the criminality of American Indians and Alaskan Natives under policies and institutions formed with under settler colonial structures. Since the signing of treaties, American Indians have been displaced and criminalized in order to control and contain. Beginning with the legal construction of American Indian Criminality, this thesis analyzes how criminalization has been used as a tool to continue this displacement. Criminalizing the American Indian in the public eye has been promoted through journalism and mass media that constructs the American Indian and Alaskan Native through stereotypical representations. Once incarcerated American Indians and Alaskan Natives fail to receive culturally relevant and adequate access to resources due to the reliance on recidivism. In order to combat this, interviewees addressed the importance of having community support and/or forming community and relationships.

This article contributes to the understanding of the colonizing process of the Spanish kingdom in America during the sixteenth century, when fortifications played a fundamental role in the control and expansion of conquered territory. It presents the particular case of a strong house that existed in the territory of Santa Marta, where the indigenous populations strongly opposed the conquest. The article uses archival sources, academic texts, and fieldwork to reconstruct the meaning of this and other buildings in the area of study, presenting new information on the history of social relations in Santa Marta., Este artigo parte do enquadramento do processo de colonização do reino espanhol na América durante o século XVI, período no qual, as fortificações desempenharam um papel fundamental no controle e expansão do território. Observa-se o caso particular de uma “casa forte” que existiu no território de Santa Marta, onde tribos indígenas opuseram uma grande resistência à conquista. Para reconstruir o cenário e o significado desta e de outras edificações, foram consultadas fontes primárias de arquivos, textos acadêmicos e trabalho de campo no local. Como resultado, surge uma nova informação sobre a história das relações sociais em Santa Marta., Este artículo se enmarca en el proceso colonizador del reino español en América durante el siglo XVI, período en el que las fortificaciones jugaron un papel fundamental en el control y expansión del territorio. Se expone el caso particular de una casa fuerte que existió en el territorio de Santa Marta, donde las tribus indígenas opusieron gran resistencia a la conquista. Para reconstruir el escenario y significado de esta y otras edificaciones, se consultaron fuentes primarias de archivo, textos académicos y se realizó trabajo de campo en la zona de estudio. Como resultado surge nueva información sobre la historia de las relaciones sociales en Santa Marta.

This research looks at the criminality of American Indians and Alaskan Natives under policies and institutions formed with under settler colonial structures. Since the signing of treaties, American Indians have been displaced and criminalized in order to control and contain. Beginning with the legal construction of American Indian Criminality, this thesis analyzes how criminalization has been used as a tool to continue this displacement. Criminalizing the American Indian in the public eye has been promoted through journalism and mass media that constructs the American Indian and Alaskan Native through stereotypical representations. Once incarcerated American Indians and Alaskan Natives fail to receive culturally relevant and adequate access to resources due to the reliance on recidivism. In order to combat this, interviewees addressed the importance of having community support and/or forming community and relationships.

Thesis (Ph. D.)--University of Rochester. Margaret Warner Graduate School of Education and Human Development, 2016., In an effort to address the underrepresentation, high attrition rates, and multiple achievements discrepancies that continue to disadvantage Native Americans in STEM, as well as the accompanying gap in the literature, this study moves beyond such static, deficit numbers by sharing the dynamic, affirming experiences of nine Native American graduates in STEM through the bachelor’s, master’s, and doctoral degrees. Honoring Indigenous knowledges and ways of knowing, this qualitative study is guided by a critical Indigenous research paradigm and the Diné concept of Hózhó, utilizing Indigenous Storywork (Archibald, 2008) and complementary narrative inquiry methods. Participant stories reveal three critical lessons regarding their life experiences as Native Americans in STEM: (1) how STEM was accessed in the home; (2) the challenges faced in college and graduate school; and (3) the many factors that supported the entirety of their STEM journeys. Findings underscore the paradigm shift that must occur from that of the dominant, reductionist way of thinking with a focus on the individual to that of the interconnected Indigenous way of being that integrates moral reflexivity and meaning into our collective lives. Through this lens, the stories of these Native STEM trailblazers reveal how the integrity of relationships—the relationships within and between the self and family; the relationships with their STEM disciplines; the relationships with their campus; and the relationships with their tribal nations and communities— sustains their STEM success by allowing them to create and find meaning in, and beyond, this life. This study is rooted in the future and ungirded by a tenor hope: hope that these stories of educational and professional attainment will transform discourses of deficiency and disempowerment to those of collective strength, possibility and action; hope that these stories of Native STEM success will blaze the pathways for future Native scientists; and hope that th

[EN] Visual image was of crucial importance when perceiving and giving meaning to the native populations of those lands to which Europe was arriving, both in its first (15th and 16th Centuries) and second expansión (17th to 18th Centuries). This paper aims to show how visual media have a logic, possibilities and limitations that are specific to them, and that have had significant influence on the West’s prevailing image of those indigenous peoples. The object of this paper is to show the existence and characteristics of four great visual archetypes about the American Indian, beginning in the 16th Century and reaching our days. Four achetypes thar are not incompatible with each other, even though they have very different social and political implications., [ES] La imagen visual tuvo una importancia de primer orden a la hora de percibir y dar significado a las poblaciones originarias de las tierras a las que iba llegando Europa, tanto en su primera expansión del siglo XV-XVI, como en la segunda del XVIII-XIX. Este artículo tiene como objetivo mostrar cómo los medios de reproducción visual tienen una lógica, unas posibilidades y unas limitaciones que les son específicas y que han incidido de forma muy importante en la creación y difusión de la imagen que Occidente se ha hecho de esas poblaciones originarias. El objetivo es mostrar la existencia de cuatro grandes arquetipos visuales sobre el indio americano, que van surgiendo desde principios del siglo XVI y que llegan hasta nuestros días, demostrando no ser incompatibles entre sí aunque tengan implicaciones sociales y políticas muy diferentes.

Efforts to build empirical evidence for the protective effects of Indigenous cultural factors on psychological health have yielded mixed findings. We examine the interplay of previously hypothesized culturally relevant risk (discrimination, historical loss) and protective (spiritual activities) factors among Indigenous people. The sample includes 569 Indigenous adolescents (mean age = 17.23, SD = 0.88; 51.0% girls) and 563 Indigenous adult caregivers (mean age = 44.66, SD = 9.18; 77.4% women). Our central finding was that indigenous spirituality was associated with poorer psychological outcomes across several domains (depressive symptoms, anger, anxiety, somatization, and interpersonal difficulties), but observed effects were attenuated once perceived discrimination and historical losses were added to statistical models. Thus, consideration of relevant stressors drastically changed our conclusions, underscoring the uncertain dynamics through which specific Indigenous cultural factors impact mental health. Researchers should work in collaboration with Indigenous communities to improve measurement and empirical investigation of these complex constructs.

Most casinos owned by sovereign American Indian nations allow smoking, even in U.S. states such as California where state laws restrict workplace smoking. Collaborations between casinos and public health workers are needed to promote smoke-free policies that protect workers and patrons from secondhand tobacco smoke (SHS) exposure and risks. Over seven years, a coalition of public health professionals provided technical assistance to the Redding Rancheria tribe in Redding, California in establishing a smoke-free policy at the Win-River Resort and Casino. The coalition provided information to the casino general manager that included site-specific measurement of employee and visitor PM2.5 personal exposure, area concentrations of airborne nicotine and PM2.5, visitor urinary cotinine, and patron and staff opinions (surveys, focus groups, and a Town Hall meeting). The manager communicated results to tribal membership, including evidence of high SHS exposures and support for a smoke-free policy. Subsequently, in concert with hotel expansion, the Redding Rancheria Tribal Council voted to accept a 100% restriction of smoking inside the casino, whereupon PM2.5 exposure in main smoking areas dropped by 98%. A 70% partial-smoke-free policy was instituted ~1 year later in the face of revenue loss. The success of the collaboration in promoting a smoke-free policy, and the key element of air quality feedback, which appeared to be a central driver, may provide a model for similar efforts.

Efforts to build empirical evidence for the protective effects of Indigenous cultural factors on psychological health have yielded mixed findings. We examine the interplay of previously hypothesized culturally relevant risk (discrimination, historical loss) and protective (spiritual activities) factors among Indigenous people. The sample includes 569 Indigenous adolescents (mean age = 17.23, SD = 0.88; 51.0% girls) and 563 Indigenous adult caregivers (mean age = 44.66, SD = 9.18; 77.4% women). Our central finding was that indigenous spirituality was associated with poorer psychological outcomes across several domains (depressive symptoms, anger, anxiety, somatization, and interpersonal difficulties), but observed effects were attenuated once perceived discrimination and historical losses were added to statistical models. Thus, consideration of relevant stressors drastically changed our conclusions, underscoring the uncertain dynamics through which specific Indigenous cultural factors impact mental health. Researchers should work in collaboration with Indigenous communities to improve measurement and empirical investigation of these complex constructs.

The art and art history of the American West has long been uncritically accepted as embodying positive nationalistic values that include courage, optimism, democracy, and individualism. In 1991, William Truettner's The West as America: Reinterpreting Images of the Frontier, 1820-1920 (1991) became one of the most politically charged western art exhibitions in American history to question and criticize these values and to underscore the ideological content of western art. The exhibition with its accompanying catalogue reinterpreted nineteenth-century images of the American West as expansionist propaganda. In spite of this groundbreaking and controversial exhibition and catalogue, exhibitions continue to promote largely romanticized and idyllic images of pristine landscapes with American Indians living in a harmonious world. The scholarly essay and museum exhibition entitled Lone Wolf (Hart M. Schultz): Cowboy, Actor and Artist, focuses on the artwork and life of Blackfeet artist Lone Wolf, (aka Hart Merriam Schultz, 1882-1970), who was active from 1915 to 1960, painting in Montana at Glacier National Park in the summertime, and wintering in Tucson, Arizona. As a little known and understudied American Indian artist, this exhibition and essay serve to expand awareness of the significant contributions by marginalized artists who successfully negotiated the terrain of the mainstream art world. Lone Wolf exemplifies a unique case study as an artist with American Indian heritage, who actively participated in the creation of stereotypical and romantic images about the American West, while he maintained that his first-hand experience and indigenous knowledge helped him to accurately depict what was considered the authentic American West. The exhibition and essay adds to the growing scholarly interest in the art of the American West and incorporates contemporary theories and scholarship that recognizes the American West and the art devoted to it as distinctly heterogeneous an

Most casinos owned by sovereign American Indian nations allow smoking, even in U.S. states such as California where state laws restrict workplace smoking. Collaborations between casinos and public health workers are needed to promote smoke-free policies that protect workers and patrons from secondhand tobacco smoke (SHS) exposure and risks. Over seven years, a coalition of public health professionals provided technical assistance to the Redding Rancheria tribe in Redding, California in establishing a smoke-free policy at the Win-River Resort and Casino. The coalition provided information to the casino general manager that included site-specific measurement of employee and visitor PM2.5 personal exposure, area concentrations of airborne nicotine and PM2.5, visitor urinary cotinine, and patron and staff opinions (surveys, focus groups, and a Town Hall meeting). The manager communicated results to tribal membership, including evidence of high SHS exposures and support for a smoke-free policy. Subsequently, in concert with hotel expansion, the Redding Rancheria Tribal Council voted to accept a 100% restriction of smoking inside the casino, whereupon PM2.5 exposure in main smoking areas dropped by 98%. A 70% partial-smoke-free policy was instituted ~1 year later in the face of revenue loss. The success of the collaboration in promoting a smoke-free policy, and the key element of air quality feedback, which appeared to be a central driver, may provide a model for similar efforts.

American Indians are a highly heterogeneous group composed of over 561 federally recognized tribes. However, American Indians are underrepresented in the healthcare workforce, including psychology and mental health services. Health statistics indicate that depression, alcoholism, and suicide occur with high frequency in many American Indian communities. Due to the lack of American Indian therapists, many American Indians turn to therapists who do not always have a clear understanding of their values and beliefs. This leads one to wonder what the therapeutic experience is like for American Indian clients seeking mental health services from White therapists. This study used qualitative methodology, specifically, phenomenological methods, to understand the lived experiences of American Indian clients who attended therapy with White therapists. Results revealed several themes, including: feeling misunderstood by their therapist, confusion of racial/ethnic differences and traditional spiritual practices, discussion of or lack of discussion of racial and ethnic differences, desire to work with American Indian or other ethnic minority therapists, and cultural competence and cultural humility. Implications for clinical practice and future directions of research are addressed. More research in this area is clearly needed.

'"Ours to Displace, Ours to Protect": The Borderlands of American Indian Histories, Whiteness, and the Wilderness Ideal' is featured in the journal Tapestries: Interwoven voices of local and global identities, volume 4.

'"Ours to Displace, Ours to Protect": The Borderlands of American Indian Histories, Whiteness, and the Wilderness Ideal' is featured in the journal Tapestries: Interwoven voices of local and global identities, volume 4.

'"Ours to Displace, Ours to Protect": The Borderlands of American Indian Histories, Whiteness, and the Wilderness Ideal' is featured in the journal Tapestries: Interwoven voices of local and global identities, volume 4.

Research has documented tobacco-related health disparities by race and gender. Prior research, however, has not examined expectancies about the smoking cessation process (i.e., abstinence-related expectancies) as potential contributors to tobacco-related disparities in special populations. This cross-sectional study compared abstinence-related expectancies between American Indian (n = 87), African American (n = 151), and White (n = 185) smokers, and between women (n = 231) and men (n = 270) smokers. Abstinence-related expectancies also were examined as mediators of race and gender relationships with motivation to quit and abstinence self efficacy. Results indicated that American Indians and African Americans were less likely than Whites to expect withdrawal effects, and more likely to expect that quitting would be unproblematic. African Americans also were less likely than Whites to expect smoking cessation interventions to be effective. Compared with men, women were more likely to expect withdrawal effects and weight gain. These expectancy differences mediated race and gender relationships with motivation to quit and abstinence self-efficacy. Findings emphasize potential mechanisms underlying tobacco-related health disparities among American Indians, African Americans, and women and suggest a number of specific approaches for targeting tobacco dependence interventions to these populations.

This study examines the tradition of beaded capes among the Lower Colorado River Yuman groups, with the goal of understanding the meaning and cultural significance that the capes held in the past and continue to hold for those that wear and create them today. Questions posed by this study ask how and to whom do beaded capes hold meaning; and why were the beaded capes overlooked by collectors if they are culturally significant? As a marker of River Yuman identity and artistic expertise, the lack of historic beaded capes that are held within museum collections is surprising, with only twenty-two museums across the United States and Europe housing a composite total of fifty-eight River Yuman beaded capes. This study attempts to answer the proposed questions by conducting interviews with River Yuman beadworkers and community members, regarding their perspectives on the meanings and symbolism presented by beaded capes, and the cultural significance of these items. In contrast, this study examines the views of Euro-American collectors that were collecting beaded capes in the late 19th and early 20th centuries when others were not. An understanding of outsider perspectives and motivation for collecting beaded capes is achieved through analysis of collector's field notes, journals, and museum accession files. Combining ethnography, archival research, and museum collections-based research, this study seeks to present a more detailed understanding of the River Yuman beaded cape as a marker of gender and ethnic identity. This research addresses the existing voids in knowledge about the cultural significance that the beaded capes hold for Quechan (Yuma) and Pipa Aha Macav (Mojave) people, and introduces that information to outsiders, creating a record of the views of River Yuman community members on the contemporary meanings that the beaded capes hold.

The article is about the tenth image by famous Marx Brothers. Author of the text carried out a thorough analysis of the film Go West for the current in the game with western conventions. The text consists of five parts – introduction and four separate mini-chapters. In the first context the statement made b y the film Go West (by Edward Buzzel) the masterpiece of silent cinema – Iron Horse directed by John Ford, seeing the first image of a series of references to the other one. The second part is devoted to the image of Indians in the film Go West in the context of the existing schemes in the cinema of the thirties and forties. In the next section the author discusses the functions used in film music, and in the last – the final chase sequence, seeing in it references to the tradition of film slapstick. In conclusion, the author states that the game with conventions manifests itself not only in the film for a specific genre, but also the cinema in general, which in 1940 was an innovative solution., The article is about the tenth image by famous Marx Brothers. Author of the text carried out a thorough analysis of the film Go West for the current in the game with western conventions. The text consists of five parts – introduction and four separate mini-chapters. In the first context the statement made b y the film Go West (by Edward Buzzel) the masterpiece of silent cinema – Iron Horse directed by John Ford, seeing the first image of a series of references to the other one. The second part is devoted to the image of Indians in the film Go West in the context of the existing schemes in the cinema of the thirties and forties. In the next section the author discusses the functions used in film music, and in the last – the final chase sequence, seeing in it references to the tradition of film slapstick. In conclusion, the author states that the game with conventions manifests itself not only in the film for a specific genre, but also the cinema in general, which in 1940 was an innovative solution.