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Despite the recent anti-CRT (Critical Race Theory) movement within U.S. education, teachings of Native histories and perspectives have never been accurately taught, or even taught. From their perspectives as teacher educators in predominantly white institutions (PWI), the authors share counterstories from their existing IRB-approved research projects to explore the impacts of CRT bans on teacher education and how the bans continue to perpetuate systemic erasure of Native perspectives. They review how legislators in the Western U.S. passed anti-CRT laws as well as its impact on teacher education. Using the TribalCrit framework with an emphasis on the first tenet, "colonization [being] endemic to society" (Brayboy, 2005, p. 430), the authors discuss how Native invisibilization and erasure are perpetuated in predominantly white classrooms by silencing Native perspectives in policy making and curriculum implementation, banning Natives in public education, and explicit refusal of white teachers to learn culturally sustaining pedagogies (Paris & Alim, 2017). While erasure and colonization may no longer be explicit U.S. federal policy aims in the education of Native youth, the subjugation of Native rights, cultures, knowledges, and histories remains a contemporary feature of state-sanctioned public education. Telling these stories of structural violence toward Native peoples reflected in the ignorance enforced by mainstream teachers and educational policymakers makes salient the overwhelming need to teach Native history and content at all levels of public education.

The 2023 Tribal Leaders qualitative study is an emergent perspective from twelve Tribal leaders on education, Tribal sovereignty, leadership, and change presented as a poster session at the 2023 NRMERA conference in Omaha, Nebraska. This conceptual paper presents a review of literature acknowledging a lack of research inclusive of the voice of Tribal leaders as well as research, particularly in the areas of Tribal-specific/Native-centered leadership models and change frameworks. The research findings are presented across the four focus areas and of note: In education, Tribal leaders indicated the need for Tribal voices to be heard, accurate American History to be taught, adequate funding to be provided, and more culturally relevant instruction provided inclusive of language and cultural teaching were among the more significant findings. In the area of Tribal sovereignty, Tribal leaders indicated that Tribal sovereignty was something they wanted. They were not convinced that Tribal sovereignty was something in reality that could be achieved and, once achieved, could be held onto. In terms of leadership, Tribal leaders indicated a preference for Servant Leadership and did not specify any specific Tribal leadership definitions, models, or frameworks. With regard to change, Tribal leaders discussed change with no specific Tribal leadership models or frameworks. The findings are discussed and interpreted through a TribalCrit lens (Brayboy, 2022), with a conclusion and next steps presented.

In this article, I discuss how walking as mapping serves as a method for observing and disrupting spatial geopolitics, opening possibilities for alternative systems of living. I explore three theoretical perspectives--posthumanism, Indigenous and decolonializing theories of land, and Black geography--that, while distinct, nonetheless share some overlapping characteristics: the recognition and contestation of knowledge systems, the turn toward a relational ethics of living, and a call for critical and creative methods of mapping. intervention into existing systems. In the final half of the paper, I consider these orientations and their call for creative and critical methods of intervention as I review my scholarship on walking and how it has served as a form of counterstory mapping.

This reflective essay addresses the nexus of two recent events in the United States: (1) the public scrutiny of the relationship between land grant universities and the expropriation of Indigenous lands and (2)the often uncritical and rapid uptake of settler land acknowledgments at public college and university events. We argue that written land acknowledgment statements need to accompany actions that align with declarations of respect and honor. Specifically, we offer readers three concrete ideas through which institutions may further land acknowledgments: challenging their historical legacies, fostering meaningful partnerships with Native Nations and Indigenous Peoples, and materializing resources for this highly underserved, long-neglected, often ignored community.

We, four teachers in Ojibwe or majority-Ojibwe schools and three teachers in teacher preparation at a small ecologically focused liberal arts college, tell stories to reorient ourselves, centering place in ways accessible to our emerging practice. In these narratives, anchored in the seasons, we describe our challenges and successes in adapting education programs to better evoke the lifeways that predominate in our shared part of rural northern Wisconsin immersed in the lands of the Ojibwe. We relied on experiences, both ours and of Ojibwe learners, to illuminate the rhythms of our place and the seasons of learning defined by boreal forest, an inland sea, the sugar bush, and the wild rice harvest, in the hope of better outcomes for Indigenous and non-Indigenous teacher candidates (and their future students) in our evolving program. This narrative work cobbles a frame enabling connection to create rural, fugitive, decolonized teacher preparation that centers respect, reciprocity, and agency.

The Cheyenne and Arapaho Department of Education (CADOE) functions as a tribal education department (TED) in western rural Oklahoma, situated within a tribal government that has a total membership of 13,212; 3,160 of whom are ages 3-18 years. CADOE has supported and advocated for equal opportunity and access for Cheyenne and Arapaho families and students since its inception. The purpose of this article is to utilize the Liberating Sovereign Potential framework to illustrate how CADOE continues to employ tenets from the model to liberate their sovereign potential, often serving students and families in rural contexts. While significant literature addresses Indigenous education, a gap still exists when considering the unique perspectives of TEDs and how they serve their rural tribal communities. Our goal is not only to improve educational outcomes for Cheyenne and Arapaho families and students, but also to assert our sovereign rights in educational systems. Here we outline various programs and efforts we have undertaken as we work to liberate our sovereign potential as Cheyenne and Arapaho people.

Faith and Indigenous healing ceremonies offer spiritually oriented interventions that maintain client wellness or mitigate client existential, biopsychosocial, or spiritual distress. Mental health practitioners of all identities may ethically apply ceremony-assisted treatments with Native and non-Native populations. Three such interventions are described in this article, drawn from Indigenous traditions as practiced personally and professionally by the first and third authors. Directives for use, including populations appropriate for application, adaptations, ethical considerations, and culturally responsive competency considerations, are included.

In a university course on the Zuni Pueblo in New Mexico, students engaged in a scaffolded inquiry project to consider connections between individual major areas of study or intended career paths and the Zuni Pueblo. Students completed project tasks prior to, during, and after the trip, and analyzed information gathered to answer their inquiry questions. Topics of interest were shared with the Zuni Tribal Council and a Zuni community partner for discussion and input. After completion, projects were shared with the class, the Tribal Council, a Zuni community partner, and the university community. This article will (1) explain the organization, pedagogy, and processes of implementation of such a scholarly project in an undergraduate service-learning, study-away, spring break course and trip and (2) share project outcomes, including student discoveries, in brief, to contribute to the sparse extant literature on the Zuni Pueblo, especially in contemporary Zuni and especially as relates to a variety of fields.

Black, Indigenous, and Persons of Color (BIPOC) autistic transition-aged youth (TAY) report lower rates of competitive employment compared to White autistic TAY and even greater deficits with social skills associated with positive job interviewing. A virtual job interviewing program was adapted to support and improve the job interviewing skills of autistic TAY. The current study evaluates the effectiveness of an efficacious virtual interview training program on the job interview skills, interview anxiety, and likeliness to be hired, for a subsample of 32 BIPOC autistic TAY, ages 17-26 years old from a previous randomized control trial of the program. Bivariate analyses were used to evaluate between-group differences at pre-test related to background characteristics, and whether Virtual Interview Training for Transition-Age Youth (VIT-TAY) was associated with changes between pre-test and post-test measures of job interview skills. Additionally, a Firth logistic regression was conducted to examine the relationship between VIT-TAY and competitive integrative employment at 6 months, covarying for fluid cognition, having ever had a job interview, and baseline employment status. Participants receiving pre-employment services (Pre-ETS) and virtual interview training had better job interview skills (F = 12.7, [rho] < 0.01; [partial eta-squared] =0.32, lower job interview anxiety (F = 0.3.96, [rho] < 0.05; [partial eta-squared] = 0.12), and a higher likeliness of receiving employment (F = 4.34, [rho] < 0.05; [partial eta-squared] =0.13 at the 6-month follow up compared to participants that only had Pre-ETS. Findings from this study suggest that virtual interview training for TAY is effective for BIPOC autistic TAY in improving their interview skills to gain competitive employment and lower their job interview anxiety.

Reservation-dwelling American Indian adolescents are at exceedingly high risk for cannabis use. Prevention initiatives to delay the onset and escalation of use are needed. The risk and promotive factors approach to substance use prevention is a well-established framework for identifying the timing and targets for prevention initiatives. This study aimed to develop predictive models for the usage of cannabis using 22 salient risk and promotive factors. Models were developed using data from a cross-sectional study and further validated using data from a separate longitudinal study with three measurement occasions (baseline, 6-month follow-up, 1-year follow-up). Application of the model to longitudinal data showed an acceptable performance contemporaneously but waning prospective predictive utility over time. Despite the model's high specificity, the sensitivity was low, indicating an effective prediction of non-users but poor performance in correctly identifying users, particularly at the 1-year follow-up. This divergence can have significant implications. For example, a model that misclassifies future adolescent cannabis use could fail to provide necessary intervention for those at risk, leading to negative health and social consequences. Moreover, supplementary analysis points to the importance of considering change in risk and promotive factors over time.

Researchers seeking to engage in projects related to Tribal communities and their citizens, lands, and non-human relatives are responsible for understanding and abiding by each Tribal nation's research laws and review processes. Few studies, however, have described the many diverse forms of Tribal research review systems across the United States (US). This study provides one of the most comprehensive examinations of research review processes administered by Tribal Research Review Boards (TRRBs) in the US. Through a systematic analysis, we consider TRRBs' online presence, online documentation, and themes across documents, for five entity types: Tribal nations and Tribal consortiums, Tribal colleges and universities, Tribal health organizations, Indian Health Services, and other Tribal organizations. Results include an assessment of online presence for 98 potential TRRBs, identification of 118 publicly available online documents, and analysis of 41 themes across four document types: Tribal research codes and TRRBs' guidelines, applications, and post-approval documents. Altogether, this research provides a macro-level analysis of the most common types of TRRBs in the US in an effort to increase researchers' understanding of these important processes as they prepare to ethically engage Tribal communities in research. These results aim to empower Tribal decision makers as they align their TRRBs' online visibility and documentation with community priorities and strengthen their protections for the rights and wellbeing of their citizens and community. Ultimately, by expanding our knowledge of TRRBs across the US, this contribution seeks to uphold Tribal sovereignty in research and promote ethical approaches to research with Indigenous communities.

Culturally-adapted evidence-based programs (EBPs) are needed to promote healthy behaviors among Native teens and young adults. Little is known about the facilitators and barriers of implementing and sustaining EBPs in Native communities. This paper aims to identify those factors described by educators who implemented the Native Students Together Against Negative Decisions (STAND) curriculum. Methods: We conducted qualitative, semi-structured interviews with 44 Native STAND educators from 48 sites throughout the United States. We used a modified grounded theory approach to explore barriers, facilitators, and sustainability factors related to implementing Native STAND. Results: We learned that disruptions to staffing, coordination, and organizational factors were the most common barriers. Factors that improved implementation success included: tailoring the program to local needs/constraints, having a supportive Project Manager, improved fidelity due to check-in calls, and participation in summer training. Factors that improved sustainability included: access to needed infrastructure, administrative support, community support, and student interest. Discussion: The delivery of Native STAND was further improved by person-to-person communication and resource sharing across sites. Sustaining EBPs in AI/AN settings requires culturally-tailored technical assistance, sufficient implementation funds for materials and staffing, and a community of peer educators to inspire forward progress. Conclusion: EBPs that reflect the needs and experiences of American Indian and Alaska Native (AI/AN) youth are necessary to address systemic inequities in adolescent health outcomes. The Native STAND Dissemination and Implementation study is among the first to assess facilitators and barriers to program delivery in diverse AI/AN settings.

What should an educational leader passionate about all students do when they are told educational equity is not allowed in their district? What does a director of Indigenous education do when funding earmarked for Indigenous students is redirected to other school priorities? What should be done when the very teachers who need training in cultural responsivity are the strongest in opposition to learning about what makes their students unique and how they can adjust their instruction to meet their students' needs? This paper examines how three Indigenous educational leaders are forced to balance Eurocentric district mandates and white fragility with the strengths and conditions of the Indigenous students and communities they serve. The authors highlight efforts for readers to gain a better understanding of the current state of public education for Indigenous students, families, and communities.

This paper advances a theoretical analysis of the similarities and differences between critical theories of education and Indigenous theories of education along three main themes: epistemological and ontological groundings, the means of education, and political projects. While both schools of theory critique neoliberal and neoconservative tendencies in curriculum and in the political economy of education, and both promote pedagogies favoring freedom from oppression, respect, and sustainability divergences in the two schools of thought are important to grasp for theoretical and strategic reasons. This paper delineates these differences and arrives at the following broad conclusions: (1) while critical theories of education are epistemologically contentious, Indigenous theories of education are ontologically rebellious; (2) while critical scholars emphasize protecting and improving public schools in the name of preserving a public good, they largely ignore how the political economy of education and different political goals encourage Indigenous educators to turn towards options beyond the traditional public school for creating alternative educational spaces; and (3) while critical scholars promote a remaking of the public sphere to increase the participation and opportunities of all individuals within it, Indigenous scholars in education favor a model of schooling capable of raising citizens that are "first" citizens of their own communities, and then citizens of broader communities; this tension might be best illuminated by a liberal versus a communitarian political philosophy. This paper concludes in arguing that while the two bodies of literature have much in common, a pro-public school discourse, as well as new theories for intercultural pedagogy, should address the divergences evident in these themes.

The Professional Project Administrator Program (PPA) is an employment-focused online program offered in partnership with Indigenous communities in Western Canada. Based on the findings from the research conducted after the program completion, we discuss two key components that contributed to a meaningful learning experience and to the success of the program: wrap-around support and cultural learning. Through métissage, an arts-based approach to knowledge sharing, we present Natoonikew Aansaamb (searching together), where we have woven together different voices and stories that offer a glimpse of the learning experience. Greater inquiry and engagement with diverse Indigenous perspectives is the way for educators to design, implement, and assess learning for all students with intention and in a good way. [Articles in this journal were presented at the University of Calgary Conference on Postsecondary Learning and Teaching.]

Academia has been dominated by European/settler ways of knowing while denying the existence and validity of Indigenous epistemologies, science, and philosophies. Post-secondary structures were not built to be inclusive spaces, they were built without Indigenous voices or considerations and often housed individuals and departments who have perpetuated research harms towards Indigenous peoples. These spaces have been and remain a place of privilege where few Indigenous knowledge holders manage to become established. In this article, calls for action to transform academia into an inclusive space through ongoing conversations on the Truth and Reconciliation Commission (TRC) report and the widespread theme of taking on Equity, Diversity, and Inclusion (EDI) conversations will be examined. Without conversations around tools and ideas about practical steps to take in our daily work navigating academic spaces, we maintain colonial structures by being complicit and avoid the question of where the Indigenous voices are found in these spaces. [Articles in this journal were presented at the University of Calgary Conference on Postsecondary Learning and Teaching.]

Informed by relationality and reciprocity, Indigenous librarians who teach play a key role in creating learning opportunities for students to gain information literacy (IL) skills and become better users and creators of information. Through unstructured interviews with seven Indigenous librarians, we find that Indigenous identity and ways of knowing based on relationality and reciprocity are key components shaping the pedagogy of Indigenous librarians, as it informs the ways they enact accountability, build relationships, set boundaries, and practice care. Through this work, we offer a definition of Indigenous information literacy, which is the ability to use information and create or gain knowledge, while practicing the Indigenous concepts of relationality, reciprocity, and respect. This work lays the groundwork for further explorations of relationality, kinship, and Indigenous ways of knowing in information literacy and Indigenous librarianship.

Student Affairs Professionals of Color (SAPC) serve a critical role in the field of higher education. Using a phenomenological approach, this study gathered data from semi-structured interviews with eight SAPC from various backgrounds and institutions. Findings from this study illuminated how the participating SAPC experienced code-switching, student affairs fatigue, and professional crossroads. This study revealed a trend in which SAPC felt a lack of fulfillment and encountered unmet expectations in the profession. This research offers key recommendations for future exploration and practice to improve the field of student affairs and higher education for SAPC.

Background: Pilot project programs offer early-stage and other investigators support to pursue emerging research areas, explore new methodologies, gain experience as principal investigators, and collect pilot data needed to pursue larger extramural research funding, such as from the National Institutes of Health. Pilot project programs may be particularly important to early-stage investigators from underrepresented backgrounds, who must overcome unique challenges to launching careers in community-based participatory research. This paper describes the structure, function, and impact of the Native Center for Alcohol Research and Education (NCARE) Pilot Project Core. Methods: During four calls for applications from 2018 to 2021, research investigators interested in conducting alcohol use disorder research in partnership with Tribal communities were recruited, with a focus on early-stage and American Indian and Alaska Native investigators. Eligible investigators were required to submit letters of intent prior to preparing full applications, which underwent a rigorous review process. Results: Eight pilot projects were awarded. Of the eight pilot project investigators, seven were early-stage scholars, seven were female, and four identified as American Indian or Alaska Native. The funded projects included two primary areas of research, epidemiological studies and intervention projects. Once funded, the Pilot Project Core assisted pilot project investigators with securing approvals for their research studies, responding to methodological and analysis questions, and mentoring and monitoring their progress. At the time of writing this paper, three pilot project investigators have completed their pilot projects, three investigators are currently collecting data, and one is in the analysis phase. One pilot project investigator did not complete their project due to COVID-19 restrictions early in the pandemic. The pilot project investigators submitted 36 grant proposals for independent external funding and received 25 grants after funding of their pilot project; four were directly related to pilot project grants. Additionally, four peer-reviewed manuscripts resulting from Pilot Project Core support were published. Conclusions: Despite challenges related to the COVID-19 pandemic the pilot project funding through NCARE provided eight pilot grants, half of which identified as AI/AN and most of which led directly to multiple grants and papers. The NCARE pilot program provides a model for other similar programs seeking to support early-stage investigators who identify as AI/AN or other groups underrepresented in science.

Histories are important, and as such this article begins with a look into how the ClimeTime network, a Washington State science education network, came to learn from (and with) Indigenous partners to design climate education that honors Native climate expertise. The article focuses first on grandmother and mother networks, listening sessions, local histories, and the relational commitments that ground this work. Then, to show how this work spread across the network and is unfolding, we offer one long case study of what is happening at the Tribal School Chief Leschi, followed by several shorter examples to create a more complete image of how non-tribal classrooms and teachers are also being guided to take up this work. Together the examples offer a much-needed vision of how to design climate learning that honors the different types of Indigenous Knowledge and practices our youth and world need.

In 2018, the BYU ARTS Partnership Native American Curriculum Initiative (NACI) was developed in response to teacher questions regarding the teaching of Native topics. Despite increased movements towards reconciliation, Native groups continue to be marginalized in Westernized educational settings. Additionally, teachers lack clear guidelines regarding the respectful teaching of Native topics. Describing the challenges we, the NACI team members, faced in our six-year journey partnering with Native groups in Utah, we outline key instructional design decisions we made and identify the culturally responsive principles that guided those decisions. We also advocate for the application of culturally responsive principles and practices in education including the amplification of Native voices in the classroom.

Latin American countries have experienced demographic and linguistic changes since Educación Intercultural Bilingüe (EIB) was first developed. Yet, ministries of education continue to impose generic models that do not reflect the realities of migrant Indigenous groups, who experience linguistic and ethnic minoritisation processes. Based on our ongoing work with a migrant Salasaka Indigenous community from the Ecuadorian Andes living in Galapagos, a region in which the majority of the population does not identify as Indigenous nor speak Kichwa, we propose Contextualización Transformativa de Educación Intercultural Bilingüe (CTEIB). CTEIB 1) considers processes of enacting Indigeneity in migratory contexts; 2) reflects the dialogic influence of place on migrant Indigenous communities' languages, traditional ecological knowledge, and culture; and 3) acknowledges the agency and creativity of Indigenous groups as transformative agents in maintaining their languages and Indigeneity outside their ancestral lands. This paper describes the theoretical underpinnings of CTEIB by building on the work of the Salasaka community in contextualising and adapting the Ecuadorian EIB programme to Galapagos. Beyond the importance of this work for migrant Indigenous communities, this work advocates for EIB programmes to address Indigenous migration in their design and implementation with implications for educational researchers, policy makers, and educators.

Enrollment of American Indian and Alaska Native (AI/AN) students in postsecondary education in the United States has been increasing over the past three decades (Chee, Shorty, and Robinson Kurpius 2019). The Tribal College Movement began more than 40 years ago with the establishment of the first tribally-controlled community college in 1968. United Tribes Technical College (UTTC) was established in 1969. Today, there are 37 tribal colleges and universities (TCUs), many of which are located on Native American Indian reservations. TCUs, including UTTC, are specifically designed to support the cultural and educational needs of AI/AN students, many of whom come to college with several factors that put them at risk to college success. Located just outside the city limits of Bismarck, ND, UTTC was founded as a workforce development training center. The purpose of this workforce development training center was to provide a community in which American Indian people can acquire an education and obtain employment. This article discusses how UTTC leverages data for continuous improvement.

Drawing from Critical Latinx Indigeneities, this study explored how Kichwa Saraguro families are (re)creating their Indigeneity and reclaiming their Kichwa language in rural areas of Wisconsin. Using a subset of data gathered through ethnographic work, we report on interviews with 10 members of the Saraguro community as they described the practices they enact to teach and learn what it means to be Saraguro. Our findings revealed that in response to experiences marked by ethnoracial minoritization, Saraguro youth and families have developed home- and community-based pedagogies to continue reclaiming their Kichwa language, culture, and epistemology. These practices included the intergenerational communal teaching of Saraguro culture, Kichwa language-learning initiatives, and Saraguro-led events designed to educate broader communities. Saraguro parents and teenage children pointed to the myriad of practical and emotional benefits they received from local and transnational Saraguro networks. Recommendations for critical educational research on transnational Indigenous Latine/x communities are discussed here.

The article introduces and defines a theory of Culturally Digitized Pedagogy (CDP), an extension of asset pedagogies, namely culturally relevant and culturally sustaining pedagogies. The purpose of this framework is to add a critical lens for examining digital literacies and integrate culturally sustaining pedagogy principles with the reality of youth of Color's online lives. Research and practice need theories and pedagogies--such as youth digital literacies on social media--situating the conversation in new contexts and the possibilities these spaces cultivate for resisting monocultural and monolingual society by centering the asset-orientation of youths' grassroots activism in online worlds. Thus, this paper introduces a conceptually grounded framework, culturally digitized pedagogy, which presents a pedagogical proposal aligned with contemporary educational practices and supported by current research. First, I describe the central argument of the article, forwarding a framework of culturally digitized pedagogy. Next, I frame culturally digitized pedagogy by discussing advancements it provides in current research. Then, I situate the unique activism of BIPOC youth. Last, I provide pedagogical interventions, grounded in the framework.

Mentorship programs for Native American (NA) faculty in science, technology, engineering, and mathematics (STEM) fields hold significant promise toward developing, recruiting, and retaining NA members of the professoriate. In 2018, a qualitative study was conducted that explored experiences, and mentoring relationships that enhanced or inhibited professional development and career advancement of NA faculty and instructors in STEM fields. The study used Indigenous Research Methodologies to coconstruct a conversational moderator's guide aligning with Indigenous community ontology. Interview questions were developed from the existing literature and programs and the project teams' expertise. Twenty-three NA faculty and instructors and a postdoctoral trainee in STEM fields participated in the interviews. Transcripts were coded, organized, and interpreted. Themes and subthemes were generated, which were noted for relevance to the theoretical framework. Participants described their experience working in higher education as viewed through their academic, social and cultural values, relationships, and responsibilities. Common themes included the: (1) importance of peer, senior and community mentors, (2) value of oral presentation to professional development, (3) need for social connectedness and work--life balance, and (4) importance of increasing institutional knowledge about Indigenous values and research methodologies. Several themes aligned with TribalCrit, allowing for a strong critique of NA faculty mentoring by NA's in higher education. The narratives underscore the need for institutions to deliver professional development and mentoring programs for NA faculty and for administrators to strengthen institutional supports to improve NA faculty achievement.

Sixty percent of Indigenous people in Canada live rurally and on reserve but are largely absent among young adult and middle-grade fiction. This critical content analysis examines representations of the land and rural places and Indigenous identities in Canadian award-winning fiction written by Indigenous authors for young adult and middle-grade readers. By positioning land, place, and rural Indigenous youth identities and experiences at the center of the analysis, the study contradicts dominant colonizing perspectives of "rural" and "Indigenous" that undervalue and/or disregard the lives, knowledge, and perspectives of rural Indigenous community members. Critical content analysis makes visible the books' complex representations of rural land and identities where Indigenous characters are agentic, resilient, and adaptable in the face of settler colonialism.

A day-long geoscience educational module, "Sharing and Learning: The Natural Environments of Acoma Pueblo," provided an opportunity to explore the various connections that Acoma Pueblo community members make between their cultural values and geologic concepts. The purpose of such an exploration is to make explicit the cultural understandings of the geologic environment that bring meaning to the Western scientific knowledge, for both future Acoma Pueblo community members and other Indigenous scholars. A mixed-methods approach [sequential transformative design] was used to collect quantitative and qualitative data during the project concerning participants' sense of place and perception of geoscience concepts in relation to Acoma Pueblo cultural values. Indigenous research frameworks informed the analysis of the datasets and provided opportunities during the module for Western science to enhance the Indigenous knowledge system celebrated within the Acoma Pueblo community. In this article, we focus on the analysis of the qualitative portion of the larger mixed-methods study. The qualitative data analysis of a group interview after implementation of the Sharing/Learning program distinguished six primary themes: Traditional Knowledge, Western Geoscience, Education, Stories, Natural Resources, and Geoconnections that persisted throughout the group interview. Results from the study support the idea that a brief intervention which presented geoscientific information alongside Traditional Knowledge did have an impact, with newly recognized "geoconnections" as evidence. Furthermore, engaging Indigenous communities through connections between culture and geoscience has the potential to foster respectful relationships between academic researchers and Indigenous community members, especially when research practices are informed by Indigenous research frameworks. These respectful relationships are the foundation for authentic future research collaborations between Indigenous and non-Indigenous Peoples.

American Indian/Alaska Native (AI/AN) communities are disproportionately affected by the opioid epidemic. AI/AN emerging adults (ages 18-25) in urban areas are at particularly high risk, with the overdose death rate among urban-dwelling AI/AN people 1.4 times higher than rural-dwelling AI/AN people. Despite these challenges, there are no evidence-based culturally tailored prevention or intervention programs to address opioid, alcohol and other drug use among urban AI/AN emerging adults. This study focused on understanding AI/AN emerging adults' experiences with two culturally tailored programs addressing opioid, cannabis, and alcohol use as part of the randomized controlled trial for Traditions and Connections for Urban Native Americans (TACUNA) in order to enhance feasibility of this intervention. Using a convergent mixed methods design at 3-month follow-up, we collected satisfaction and experience ratings and written narratives (total n = 162; intervention n = 77; control n = 85) from a sample of urban-dwelling AI/AN emerging adults who participated in both programs. We analyzed data through simultaneous examination of qualitative and quantitative data. The quantitative ratings show that both programs were rated highly. The qualitative data contextualized these ratings, illustrating pathways through which specific components were perceived to cause desired or observed behavioral change in participants. Among the elements that mattered most to these participants were the convenience of the virtual format, having a comfortable and safe space to share personal stories, and learning new information about their social networks. Negative comments focused on workshop length and inconvenient scheduling. This is one of the first studies to explore participant satisfaction and experience with culturally tailored substance use programming among a historically marginalized and understudied population. It is important to consider the voices of urban-dwelling AI/AN people in program development because hidden factors, such as limited financial resources, limited time, and misalignment with cultural values may prevent existing programs from being feasible.

As Indigenous-led education mandates proliferate globally, understanding how educators teach Indigenous perspectives and sovereignty remains urgent. Learning and integrating such knowledge proves difficult for non-Native teachers, given their lengthy participation in settler colonial schooling and society. What does learning to implement Native sovereignty curriculum entail? Codesigned with eight Native education leaders, this qualitative study examines five non-Native K-12 teachers' learning processes with Washington's Since Time Immemorial curriculum across three schools, using interviews, observations, and other data. Findings indicate six themes of learning supporting meaningful implementation, one potential catalyst for overall growth, and two distinct learning trajectories that suggest outward, rather than inbound, directionality. Implications for teacher education and educational leadership clarify needed steps for teacher learning and curriculum implementation.

This international, phenomenological study involved marginalised individuals who completed higher education despite their socioeconomically disadvantaged backgrounds. Two subsamples included first-in-family college graduates; 16 Roma professionals in the Czech Republic and 29 Native American academics across the United States. Due to the assimilationist legacy and class privilege underlying the respective educational systems, the participants' education-driven social mobility trajectories entailed particular struggles. However, the participants were able to reinterpret and transform selected factors inherent to the disadvantageous sociocultural contexts of their working class or even underclass backgrounds into sources of resilience. Although the historically embedded sociocultural and political contexts pertaining to each population impacted these sources, patterns shared across participants regardless of their diversity are highlighted. This study develops a deep understanding of crucial interest to educational practitioners and policy-makers. Marginalised minority members can also benefit from learning how differentiated and distinctive meaning systems associated with social mobility trajectories can hinder/facilitate resilience.

For students at tribal colleges, online courses provide access to college coursework, particularly for non-traditional students and students who live in rural communities. In addition, online courses provide unique opportunities for Indigenous students to connect with their tribal communities and to participate in cultural revitalization and language acquisition efforts being led by tribal colleges, regardless of their proximity to a tribal college. This article analyzes descriptive data of two-year tribal colleges that provide a snapshot of their presence and spending to support online education. We offer policy recommendations to support greater online education opportunities for Indigenous students and to expand Indigenous cultural revitalization and language acquisition through online courses.

Stories and storytelling about language initiatives are an important political device in constructing and perpetuating language status planning and policies. However, little attention has been given to meta-discursive practices by institutions about Indigenous language revitalization in the U.S. as well as how music can play important roles in storytelling of Indigenous language initiatives by Indigenous storytellers and performers. In this paper, we problematize congressional discursive practices about Indigenous languages and show how "damage-centered" (Tuck, Eve. 2009. "Suspending Damage: A Letter to Communities." "Harvard Educational Review" 79 (3): 409-427.) storytelling attempts to normalize and justify problematic federal language status planning and policies on Indigenous language initiatives. In contrast, we highlight how Indigenous storytellers and performers creatively tell stories about themselves and their languages both with and through music at federal events that concern Indigenous language revitalization. We show how musicking in relation to or as a form of storytelling can help dispel damaging outsider misconceptions, uplift Indigenous epistemologies and ontologies by Indigenizing time and space, and (re)claim self representation. We suggest that storytelling with music can be a possible strategy to affirm Indigenous storytelling sovereignty that can also disrupt damaging language status planning and policies that attempt to govern Indigenous language initiatives.

The Portuguese policies of colonisation and Christianisation were closely linked. In 1549, the Portuguese monarchy adopted Catholicism as the official religion of the colonial administration and requested that the Society of Jesus establish the Catholic faith among the indigenous people in Brazil. The Jesuits established catechesis, founded the first schools and exercised a long-lasting hegemony on Brazilian education (1549-1759). The Ratio Studiorum was the uniform method adopted worldwide by the Jesuits. However, this article shows that improvisations were employed to convert the entire population to Christianity. The dialectical exchange between imposition and adaptation had lasting repercussions on Brazilian culture. In addition, the following consequences should be noted: (1) currently, Brazil is the country with the largest Catholic population in the world; (2) Christianity has had a lasting influence on pedagogical thinking in Brazil.