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The effects of enculturation, self-esteem, subjective well-being, and social support on resilience among urban American Indian (AI) adolescents from a South Central region of the U.S. were explored. Of the 196 participants, 114 (58.2%) were female and 82 (41.8%) were male (ages 14-18 years). Thirty-three percent of the variance in resilience was accounted for by enculturation, self-esteem, and social support, while 34% of the variance in resilience was contributed by enculturation, subjective well-being, and social support. However, social support from friends remained the strongest predictor.

The US has witnessed significant growth among urban American Indian (AI) populations in recent decades, and concerns have been raised that these populations face equal or greater degrees of disadvantage than their reservation counterparts. Surprisingly little urban AI research or community work has been documented in the literature, and even less has been written about the influences of urban settings on community-based work with these populations. Given the deep commitments of community psychology to empowering disadvantaged groups and understanding the impact of contextual factors on the lives of individuals and groups, community psychologists are well suited to fill these gaps in the literature. Toward informing such efforts, this work offers multidisciplinary insights from distinct idiographic accounts of community-based behavioral health research with urban AI populations. Accounts are offered by three researchers and one urban AI community organization staff member, and particular attention is given to issues of community heterogeneity, geography, membership, and collaboration. Each first-person account provides “lessons learned” from the urban context in which the research occurred. Together, these accounts suggest several important areas of consideration in research with urban AIs, some of which also seem relevant to reservation-based work. Finally, the potential role of research as a tool of empowerment for urban AI populations is emphasized, suggesting future research attend to the intersections of identity, sense of community, and empowerment in urban AI populations.

The ever-increasing numbers of ethnic minority populations in the USA seeking social services suggest that a “multicultural paradigm shift” is underway and gaining speed. This shift will increasingly demand that prevention programs and interventions be more culturally responsive. Interventions that are not aligned with prospective participants’ world views and experiences are only minimally effective. Existing models for conducting culturally grounded program adaptations emphasize identifying distinct levels of cultural influences while preserving core elements of the original intervention. An effective adaptation requires competent language translation as well as trained translations of program concepts and principles that will be meaningful to the targeted group, without compromising program fidelity. This article describes how a university research team and curriculum developers worked with American Indian youth and adults in a large southwestern city using a CBPR process to identify cultural elements that became foundational to the adaptation of a prevention curriculum that is a national model program, with the objective of increasing its applicability for urban native youth.

This article contributes to understanding multi-plexed Indigenous resistance through examining spatial tags. As symbolic, moving critiques, spatial tagging intervenes normative structures of settler colonialism and provides the space through which radical decolonial love can emerge. This discussion of the production of spatial glyphs has implications for new ways of thinking about the processes of solidarity building, social activism and the generation of new pedagogical practices of resistance. An analysis of Christi Belcourt's walking with our sisters commemorative art installation (2013-2019) and the urban flash mob round dance at the intersection of Yonge and Dundas streets in downtown Toronto, reveals how spatial tagging formulates Indigenous acts of creative solidarity. This article contributes to an analysis of Indigenous resistance strategies through focusing on the interstitial passageways as generative sites of knowledge production and possibilities for new ways of being in the world.

The aim of this exploratory study, which was informed by ethnographic principles, was to better understand the intergenerational transmission of historical trauma among urban American Indians/Alaska Natives (AI/ANs) in culturally specific sobriety maintenance programs. The results of the study were organized into 3 overarching categories, which included 10 themes that emerged contextually in relation to participants' lived experience of historical and associated traumas, substance abuse, and current involvement in a culturally specific sobriety maintenance program.

The cultural identity and tribal connectedness of American Indians are commonly believed to have been negatively affected by the urbanization process in which American Indians have been involved during the past half century. This phenomenological study examined the processes through which cultural identity was formed and maintained by a group of American Indians who had lived since childhood in urban areas, away from their reservations or tribal communities. Seven urban Indian adults, each from a different tribe, shared their experiences related to coming to understand what it means to be American Indian and the development of their American Indian cultural identity. Four themes emerged from participant interviews and were seen to correspond to stages that participants passed through, from their teens through their 30s, that led to understanding and integration of their American Indian identity. Findings point to the importance of considering issues of cultural identity development when providing social work services to urban American Indian young adults.

The majority of American Indians live off of reservations, yet research on suicidal behavior in this population overwhelmingly focuses on reservation Indians. This exploratory study interviewed a stratified random sample of 144 urban and 170 reservation American Indian adolescents to compare rates and correlates of suicidal behavior. One fifth of urban youth and one third of reservation youth reported lifetime suicidal ideation, although similar numbers (14%–18%) reported an attempt. Urban youth had fewer psychosocial problems, and in separate multivariate analyses, the groups shared no common correlate of attempted suicide. Different approaches to prevention and treatment may be warranted for urban Indian youth.

Objective: To examine the likelihood of a past suicide attempt for urban American Indian boys and girls, given salient risk and protective factors.Methods: Survey data from 569 urban American Indian, ages 9-15, in-school youths. Logistic regression determined probabilities of past suicide attempts.Results: For girls, suicidal histories were associated with substance use (risk) and positive mood (protective); probabilities ranged from 6.0% to 57.0%. For boys, probabilities for models with violence perpetration (risk), parent prosocial behavior norms (protective), and positive mood (protective) ranged from 1.0% to 38.0%.Conclusions: Highlights the value of assessing both risk and protective factors for suicidal vulnerability and prioritizing prevention strategies.

This article examines changes in the drug resistance strategies used by urban American Indian (UAI) middle school students during a pilot test of a substance use prevention curriculum designed specifically for UAI youth, Living in 2 Worlds (L2W). L2W teaches four drug resistance strategies (refuse, explain, avoid, leave [R-E-A-L]) in culturally appropriate ways. Data come from 57 UAI students (53% female; mean age = 12.5 years) who participated in L2W during an academic enrichment class for Native youth at two Phoenix schools. Students completed a pre-test questionnaire before the L2W lessons and a post-test 7 months later. Questions assessed the use of R-E-A-L and alternative strategies commonly reported by UAI youth (change the subject, use humor). Tests of mean differences from pre-test to post-test showed significant increases in use of refuse, explain, and leave, and an expanding R-E-A-L repertoire. Use of more passive strategies (avoid, use humor) did not change significantly, except for change the subject, which increased. Changes in the use of strategies did not differ significantly by gender, age, school grades, parental education, or length of urban residence. The L2W curriculum appears effective in teaching culturally relevant communication strategies that expand UAI youths' repertoire of drug resistance skills.

Storytelling is a way of dealing with trauma. For many of those who have experienced trauma, sharing one’s own experiences, in the form of a personal narrative, can help to develop new meaning on past events. Now I See It was a storytelling project that resulted in a collection of photographs taken by members of the urban Aboriginal community of Montreal. The project was run through the Native Women’s Shelter of Montreal in 2014 and exhibited in the educational department of the Montreal Museum of Fine Arts.Now I See It was a way of creating an “‘internal map”’ because trauma is so painfully hard to see and the experience is so different for each individual.