Explore the vast range of titles available.

As a result of the U.S. government's involvement in Native American education, the current experiences of Native American college students are characterized by educational disparities. Higher education professionals are in an ideal position to meet the needs and interests of Native American students; however, most of the literature concerning this population takes a deficit approach. We offer a reconceptualization of Bronfenbrenner's ecological systems model as an alternative framework for the experiences of Native American college students. In privileging historical and cultural factors, this reconceptualization demonstrates how transforming educational institutions could influence the experiences of Native American college students.

This article reports the findings of a long-term qualitative study that examines the experiences and perspectives of Native youth re-learning their tribal community’s language. Situated within notions of Indigenous relationality, “identity resources” from the learning sciences, and Indigenous futurisms, findings reveal that, through learning their ancestral language, Native youth: (a) develop a deeper sense of their cultural identity, (b) imagine new linguistic futures and possibilities for their tribal community, and (c) recognize ways they, themselves, can become contributors to the cultural continuance of their tribal community. Set against the backdrop of structural settler colonialism and ongoing apocalypse within what is currently known as the “United States,” this research demonstrates the ways language revitalization operates as an anti-colonial act of rupture to settler colonialism’s ongoing attack on Indigenous Peoples, as well as an Indigenous-centric act of healing and self-determination .

For tens of thousands of years, Indigenous Peoples in the country now known as Australia have had a very successful education system in place, from place. Currently, many Aboriginal and Torres Strait Islander students experience systemic harm in Australia's public and private schooling systems at unacceptable levels and are consistently positioned as deficient in both the practices and outcomes of formal schooling in Australia. Under the pretense of 'getting a good education', many Indigenous students feel coerced into compliance, with schools used as vehicles of institutionalisation, indoctrination and assimilation. As a Gamilaroi woman, I find issue with this and am concerned about the intergenerational consequences if Indigenous students remain in this system. Yet, there are few education options available outside the dominant Western, compulsory schooling model. This paper proposes an envisioning of Indigenous education sovereignty, grounded in Aboriginal axiologies, ontologies and epistemologies as an education option for all students. [Author abstract]

Empirical studies on minority serving institutions (MSIs) have proliferated in higher education scholarship in the past two decades. Using the MSI designations to identify distinct types of postsecondary institutions can be a useful, race-aware strategy for understanding the US higher education landscape. However, such usage warrants further examination of the racialized dynamics inherent in the scholarly enterprise engaging with MSIs. Drawing from scholarship on Asian American and Native American Pacific Islander Serving Institutions and Hispanic Serving Institutions, we illustrate how researchers engaging with institutional actors within these organizations have yet to explicitly account for the racialized processes of conducting research alongside MSIs. In this conceptual paper, we propose a heuristic—Transparent, Aligned, and Responsive—as a methodological guidance for scholars and practitioners interested in advancing empirical knowledge on MSIs through a commitment to race-aware reciprocal partnerships with student affairs professionals.

The Oak Lake Writers' Society was formed in 1993 at the South Dakota State University (SDSU) Field House near Oak Lake. SDSU Professor Charles Woodard and tribal educators Lowell Amiotte and Elden Lawrence coordinated the gatherings. Tribal college and public university officials submitted names of tribal citizens they believed would benefit from an Indigenous writer's retreat. The Field House, used as a Girl Scout cabin prior to SDSU acquiring the property, contained a large meeting room with a fireplace, a full kitchen, two bathrooms and several sleeping rooms. The Field House was located a few hundred yards from the lake. There were about fifteen tribal citizens from South Dakota who attended the first retreat. Most of the participants experienced dreams or unexplained incidents while exploring the area surrounding the cabin and lake during the initial retreat. During one of the group sessions, we discussed what we were experiencing both in the cabin and surrounding area. Several incidents on the last day of the retreat were experienced as a group. Our time there was no coincidence. Many of the group members believe they were drawn to Oak Lake to help with healing one instance of trauma experienced by their ancestors.

[...]WPAs who have large institutional service loads often become event planners, a situation parodied in a recent humor piece: \"My outside service consists of organizing conferences for my field's main society. Recently, my brother-in-law pointed out that I was basically being an event planner for free\" (McNulty). In our view, while the boycott was preceded by a specific event, СУРА had been called out for years, yet it continued to reflect white supremacist norms and values (see \"CWPA Executive Board Statement in Response to the Recent Call to Boycott the Organization\"). While attendees welcomed the opportunity to convene in-person, organizers received negative feedback about the casino space. Because CWPA didnt book enough hotel rooms (per the contract), the organization also incurred additional costs.