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Substance Abuse; Adolescents; Minority Groups; Race; American Indians; Multiracial Persons; Drug Use; Delinquency; Alcohol Abuse; Cultural Context; Whites; Risk; National Surveys; Regression (Statistics); Prediction; Social Integration; Peer Influence; Friendship; Parent Child Relationship; Parenting Styles; American Indian History

Abstract:
Large-scale surveys have shown elevated risk for many indicators of substance abuse among Native American and Mixed-Race adolescents compared to other minority groups in the United States. This study examined underlying contextual factors associated with substance abuse among a nationally representative sample of White, Native American, and Mixed-Race adolescents 12-17 years of age, using combined datasets from the National Survey on Drug Use and Health (NSDUH 2006-2009, N = 46,675, 48.77 % female). Native American adolescents displayed the highest rate of past-month binge drinking and past-year illicit drug use (14.06 and 30.91 %, respectively). Results of a logistic regression that included seven predictors of social bonding, individual views of substance use, and delinquent peer affiliations showed that friendships with delinquent peers and negative views of substance use were associated significantly with both substance abuse outcomes among White and Mixed-Race adolescents and, to a lesser extent, Native American adolescents. The association of parental disapproval with binge drinking was stronger for White than for Native American adolescents. Greater attention to specific measures reflecting racial groups' contextual and historical differences may be needed to delineate mechanisms that discourage substance abuse among at-risk minority adolescent populations. (Contains 2 tables.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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American Indians; Cultural Pluralism; Public Policy; Educational Policy; Social Development; Academic Standards; American Indian History; American Indian Studies; United States History; Qualitative Research; State Standards; Curriculum Research; Content Analysis; Program Content; Politics of Education; Social Attitudes; Political Attitudes; Social Bias

Abstract:
This qualitative textual analysis investigates the ideological lenses through which U.S. History content standards for grades 5-12 for Arizona and Washington frame interactions between American Indians and European Americans during U.S. national development. The study's multiperspective critical conceptual framework interrogates the standards not only on the basis of inclusion of American Indians in curriculum content, but also on the different ways in which this inclusion challenges, problematizes, or disrupts simplistic social representations in curriculum documents. The analysis reveals stark differences between how the respective state education policy makers conceptualize American Indian-European American interactions. In Arizona historical content "is" the curriculum, while in Washington historical content "informs" the curriculum, which is geared toward critical reflectiveness about public policy issues. Both standards documents ultimately fall short in promoting critical thinking about American Indian-European American interactions because they succumb to separate pratfalls of multicultural inclusion orthodoxy. Arizona policy makers tend to shoehorn content on American Indians into a singular and simplistic narrative of U.S. economic, political, and social development, while Washington policy makers tend to construct artificial social binaries to create an accessible and relevant narrative template. The standards documents exemplify the zero-sum nature of curricular politics, wherein we can learn as much about a society's ascendant values from what gets "excluded" from the curriculum as from what gets "included" in the curriculum. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Social Justice; Bilingual Students; Popular Culture; Linguistics; English (Second Language); Social Studies; Teaching Methods; Discourse Analysis; Grade 3; Elementary School Students; American Indian History; American Indians; Textbooks; Textbook Content; Cultural Influences; Spanish Speaking; Urban Schools

Abstract:
This article provides micro analysis of one representative incident from a larger qualitative study to examine how third-grade bilingual students and their teacher negotiated academic disciplinary and popular culture discourses in a social studies unit on Jamestown and Pocahontas. Informed by discourse and linguistic analyses, this study explores the competing dominant and nondominant discourses as they intersected and overlapped in the complex literacy practices in this classroom. Ms. Montclair's instruction was shaped by the textbook's approach to social studies and accountability pressures of testing and content coverage. Yet the students drew from everyday popular resources in their thinking, taking up nonacademic discourses to understand content. This research explores the following questions: (a) What are the predominant discourses evident in the official curricular text and teacher's enactment of it? (b) What are the discourses evident in children's everyday resources drawn on to make sense of the school text? (c) How do specific linguistic features make possible these discourses and perspectives? Findings demonstrate that students navigated across multiple discourses that were different but represented dominant culture. As discourses intersected in class, participants provided a level of critical analyses but did not deeply take up nondominant perspectives despite their own positioning from linguistically and culturally nondominant backgrounds. By showing the complexity of literate and discursive practice, this article contributes to understandings of how bilingual and English language learner students confront the demands of academic disciplinary language, draw on their own resources to make sense of content, and require explicit instruction on language and social justice. (Contains 2 tables and 2 figures.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Language Planning; American Indians; Official Languages; Public Policy; Federal Legislation; American Indian History

Abstract:
This research explores the development of landmark federal language policy in the United States: the Native American Languages Act of 1990/1992 (NALA). Overturning more than two centuries of United States American Indian policy, NALA established the federal role in preserving and protecting Native American languages. Indigenous languages in the United States are currently experiencing unprecedented language shift and NALA is a primary federal resource for Native American language programs. This research examines the local and national contexts and interests in which NALA developed from a grass-roots Native American language movement in the 1980s. The story of NALA stands as a powerful example of traditionally disenfranchised peoples transforming power relationships and creating language policy to support their language education practices and goals. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
American Indian Education; American Indians; Alaska Natives; Students; Educational Experience; Grade 4; Grade 8; National Competency Tests; Mathematics Achievement; Reading Achievement; Scores; Gender Differences; Economically Disadvantaged; Achievement Gap; Rural Urban Differences; Public Schools; Reading Teachers; Mathematics Teachers; Administrators; Surveys; American Indian Culture; American Indian History; School Community Relationship; School Counselors

Abstract:
Since 2005, the National Indian Education Study (NIES) has provided educators, policymakers, and the public with information about the background and academic performance of fourth- and eighth-grade American Indian and Alaska Native (AI/AN) students in the United States. NIES was administered in 2005, 2007, 2009, and 2011 as part of the National Assessment of Educational Progress (NAEP), which was expanded to allow for more in-depth reporting on the achievement and experiences of AI/AN students. It fulfills a mandate of Executive Order 13592 issued in 2011 to improve educational outcomes for all AI/AN students. NIES reports present findings that are relevant to research and collaborative provisions of the Executive Order. This report presents results on the performance of fourth- and eighth-grade AI/AN students in the NAEP reading and mathematics assessments, followed by information on their educational experiences based on responses to the NIES student, teacher, and school questionnaires. This represents a change from earlier studies in 2005, 2007, and 2009 when performance and survey results were presented in separate reports. (Contains 36 figures, 28 tables and 7 footnotes.) [The National Indian Education Study (NIES) is directed by NCES and carried out by Educational Testing Service (ETS), Pearson Educational Measurement, American Institutes for Research, Westat, and Fulcrum IT. Additional support in the development of this report was provided by Levine & Associates.] Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Food; Adult Learning; Ideology; Agricultural Production; Social Justice; Whites; Middle Class; Learning Processes; Power Structure; Group Behavior; Social Change; Politics of Education; Environmental Education; American Indian History; Relocation; American Indians; Acculturation; Cultural Maintenance; Ceremonies; Holistic Approach; Nontraditional Education

Abstract:
This paper examines how two sites of adult learning in the food movement create educational alternatives to the dominant U.S. food system. It further examines how these pedagogies challenge racialised, classed and gendered ideologies and practices in their aims, curricular content, and publically documented educational processes. The first case is Growing Power, an urban farm which embraces small scale capitalism and vocational education as an end toward community food security, social and ecological justice, and anti-racist education. The second case, Tsyunhehkw[superscript caret], is the "integrated community food system" of the Oneida Nation in rural Wisconsin, centred on cultural decolonisation through the growing and eating of traditional Oneida foods. In both these projects, there are strong possibilities to teach a critical, social justice alternative to white, middle class norms and practices of food production and consumption. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Indigenous Populations; Environmental Education; Foreign Countries; Music; Self Concept; Youth; Power Structure; Neoliberalism; Public Policy; Environment; American Indians; American Indian History; American Indian Culture; Canada Natives; Interviews; Literacy

Abstract:
Based upon the life histories of six Indigenous hip hop artists of the Beat Nation artist collective, this essay captures how Indigenous hip hop has the potential to revolutionize environmental education. Hip hop provides Indigenous youth an emancipatory space to raise their opposition to neocolonial controls of Indigenous territories that denigrate traditional ways of life, and to gather strength by engaging in the decolonizing processes of reclaiming their land, culture, language, and identity. Hip hop also helps youth recognize authentic dialogic education; build knowledge of Indigenous culture, language, and history; and develop strategies to change oppressive forces into resilient personal practices that transform Indigenous communities. This study is motivated by a commitment to showcase how alternative youth culture has the potential to resist neoliberal policies fueling neocolonialism and environmental devastation in Canada. (Contains 2 notes.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Tribes; Mythology; Change; American Indian Culture; American Indian History

Abstract:
Billy Day, a Tunica/Biloxi, recently described the significance of the sun for Caddoan people. Day quoted an "old Caddo relative" of his who said: "I used to go outside and hold my hands up and bless myself with the sun--'a'hat.' Well, I can't do that anymore because they say we are sun worshipers. We didn't worship the sun. We worshiped what was behind it--the power behind it." Day's comments served to illustrate the centrality of the sun among ancient Caddoans, but it also hinted at change over time as well as resistance to that change. This essay uses sun accounts as a prism into Caddo history. It asks, In what ways did sun stories change over time? The author's main argument is that constructing a simple cause-and-effect transformation model does not adequately reflect Caddo history. The Caddos had more than one people, more than one sun account, more than one history, and more than one way of recording history. This article is organized around several key moments in which the Caddos shared a sun account that made it into the written records. The first part of this essay looks at a Caddo origin account, paying particular attention to the man who published the story, anthropologist George Dorsey. The second and third parts of this essay also focus on accounts that Dorsey published but do so from the perspective of his Caddo collaborators, the political leader White Bread and the medicine doctor Wing. The fourth part of this essay turns to the works of two more recent scholars, Vynola Beaver Newkumet and Howard Meredith, who wrote about the sun's origins in relation to Caddo dance. The fifth and final part goes back to the earliest known contact period to explore European descriptions of Caddo sun accounts, beginning with Francisco Casanas. All of these records represent moments in which Caddos and outsiders exchanged information, and uncovering the historical context in which people shared sun stories is as significant as the recorded words. (Contains 48 notes.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
American Indians; Cultural Pluralism; Activism; Race; Political Attitudes; Stranger Reactions; United States History; American Indian History

Abstract:
In the first three decades of the twentieth century, racial nativism wielded considerable direct and indirect influence on policies that affected broader American attitudes concerning Native American people. In this three-decade period, many factors caused the kinds of national insecurity and instability that make a cultural climate ripe for upsurges in protectionist nativism. America experienced its greatest wave of immigration, the nation's soldiers fought in a heretofore unimaginable global conflict, the African American northern migration began, and an economic collapse took hold. Between 1902 and 1938 Gertrude Bonnin came to understand that the employment of pluralist rhetoric could help her to textually and oratorically combat the zeal of race-based nativist nationalism and its narrow view of "national character." Further, her pluralist counternativism, with its specifically Native senses of reciprocity and place centrism, propelled her efforts toward political empowerment and land rights for Native people across tribes. This thirty-six-year period includes Bonnin's fifteen years in Utah and the final twenty-one years of her life in the Washington, DC, area. Because of her dedication to land rights as a necessary component of Native futurity, one can see across this time period Bonnin's evolving commitment to "place" (a concept that transcends territory and physicality) as the critical component of her activist work. Her unshakable commitment to place rights (which encompass personal, familial, and community traditions, histories, and futures) is the emblem, the author argues, of her pluralist counternativism. Bonnin's place centrism and its role as her tactic to invalidate the racial "logics" of nativism can be plotted from her Utah era political and activist apprenticeship to the fully developed pluralist counternativism of her Washington, DC, years. In this study the author traces this evolution. By establishing a context for Bonnin within the volatile nativist climate of the Dawes era and by recognizing the palpable countercurrent of the antiassimilationist leftist intellectuals of the period, one can better appreciate the complexity and uniqueness of Bonnin's political work. Bonnin insisted on the essential role that place must play (and has always played) for Native people as they strive for rights and acceptance in early twentieth-century America. This place centrism was Bonnin's tactic for untangling the knotty problem of race-centric nativism that propelled the policies that excluded and defined "marginal" Americans of many kinds in the 1910s and 1920s. (Contains 53 notes.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
American Indian History; United States History; Tribes; Leadership; American Indians; Females; Resistance (Psychology); Cooperation; War; Religious Factors; Sex Role; American Indian Culture

Abstract:
In August 1676 Nathaniel Bacon brought his campaign to "ruin and extirpate all Indians in general" to the Green Dragon Swamp on the upper Pamunkey River. While there, he attacked and massacred nearly fifty Pamunkey Indians, who had been at peace with the government of Virginia for thirty years. Having once formed the backbone of the mighty Algonquian-speaking Powhatan Chiefdom, the Pamunkeys now numbered fewer than two hundred warriors and had lived in a state of dependence and subjection to the Virginia government since the end of the Anglo-Powhatan Wars in 1646. From the time of her accession to the position of Pamunkey "weroansqua" in 1656, the Pamunkey leader, Cockacoeske, had spent twenty years of her life navigating the tangle of policies, proclamations, customs, and expectations that constituted Virginia's complex political and legal system to achieve her ends. Now in the space of a few short weeks, an army made up of nearly six hundred western Virginians who blamed her people for the attacks of Iroquoian Indian groups from Maryland had nearly destroyed all of her progress. Ironically, of the principal actors involved in Bacon's Rebellion, Cockacoeske exerted the most lasting impact on Virginia's future. The Queen of Pamunkey managed to survive the rebellion and signed the 1677 Treaty of Middle Plantation, which effectively ended hostilities between the Virginians and area Indian groups. Cockacoeske represents one in a long line of Indians in general and Virginian Algonquians in particular who "sought cooperation rather than conflict" and "coexistence on shared regional patches of ground rather than arms-length contact across distant frontiers" who but sought to do so on Native terms. Cockacoeske's importance cannot be grasped simply by examining her life and career in isolation. Instead, one must begin long before her birth with the forging of the paramount chiefdom led by her kinsman Powhatan in the late sixteenth century. The generations of external and internal strife between the creation of the Powhatan Chiefdom and Cockacoeske's rise to power provide considerable clues as to the nature of Powhatan leadership. Additionally, the particular combination of gender and spirituality that underlay Powhatan leadership offers a very powerful explanation for why it was that only a woman such as Cockacoeske could fill the leadership void created by the chiefdom's defeat in 1646. In short, the very spiritual weaknesses endured by men during the latter half of the seventeenth century brought opportunities for leadership to Powhatan women. (Contains 51 notes.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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