American Indian & Alaska Native

Reproduction has been of critical significance to individuals, societies, and governments and a key site for state intervention and control, as well as official neglect and popular resistance. Brianna Theobald's Reproduction on the Reservation: Pregnancy, Childbirth and Colonialism in the Long Twentieth Century demonstrates this to be abundantly evident in the history of Native American reproduction, with a particular focus on the Crow nation, from the late nineteenth century to the present. Crafted with sensitivity and nuance, the book fills a long-lamented void in the history of reproduction and childbirth. Theobald places Native women, "what [they] said and did" (p. 10), at the center of her analysis, drawing from their own frameworks as well as theories of colonialism, including what Patrick Wolfe termed "the logic of elimination," to interpret federal efforts to intervene in Native reproduction. Based on oral histories, family records, ethnographic sources, federal government documents, and other sources, the study is organized chronologically and thematically, with chapters alternating between broader analyses of federal reproduction-related policies and practices targeting Native women and finely grained case studies focused on the Crow nation. While others have analyzed the high rates of sterilization of Native women in the 1960s and 1970s, this book places that tragic episode in the context of a much longer history of reproductive injustices and resistance. Reproduction on the Reservation makes a number of important interventions and insights. To begin, it demonstrates that the push by government agents to medicalize childbirth, while uneven, came early to the reservation, propelled by the Save the Babies infant mortality reduction campaign. Further, Theobald argues for a more complex and broader understanding of Native women's agency and responses to colonial policy. At the turn of the twentieth century, for example, a minority of women embraced hospital-based childbirth while others continued to have their children at home, usually in the care of midwives and female kin. Women like Susie Walking Bear Yellowtail, a Crow nurse, midwife, and mother who once stated that "the Indian is not militant" strove throughout her life to protect maternal and infant life and encouraged other Crow women to use the federally funded hospital and health services guaranteed 124

This document contains a copy of the original 1859 annuity payment roll for the Lake Superior Chippewa bands residing in Wisconsin and Minnesota, and a roll for the Lake Superior Chippewa bands residing in Michigan and part of the Lac du Flambeau bands residing in Wisconsin.

Life stories of Alaska Natives can be engaging sources for students to understand the experiences of those in the past. I worked to find as many of these as possible to use in my classes, and a list of 123 is included. I argue that Alaska Native autobiography and biography are often the same, as both, especially in the past, were often collaborations. Therefore, it is very important to identify the author, and analyze the method of construction of the text. The common birth to death chronological narrative form of the genre is very western, yet it has been adopted by many Alaska Native authors who have absorbed the tradition through western education. Other biographical sources adhere to oral traditions. Students routinely read works by others describing Alaska Natives, as well as life stories of non-Natives in everyday reading like People magazine. Alaska Native life stories can elevate the importance of the experiences of Alaska Natives.

This article surveys Hawaiʻi appellate decisions since 2009 that have reshaped environmental law through statutory, constitutional, and public trust principles. It highlights the creation of environmental courts and direct appeal rights, and organizes case law into nine areas: the Hawaiʻi Environmental Policy Act, contested case hearings, land use, conservation district regulation, public lands, Hawaiian burial and historic property protections, climate change litigation, and Public Utilities Commission oversight. Across these domains, courts emphasized transparency, public participation, and constitutional accountability, while reinforcing Native Hawaiian rights and climate protections. The survey illustrates Hawaiʻi’s judiciary’s increasingly active role in environmental governance.

This document contains a copy of the original 1849 annuity payment roll for the Grand River bands of Ottawa Indians of Michigan along with a transcription of the roll and an index of names. These payments were made under the provisions of the treaties of August 3, 1795, November 17, 1807, September 17, 1818 and August 29, 1821.

Nowadays there are several problems which are concerned about environment. One of the most important environmental issues today is groundwater contaminated with heavy metals especially arsenic (As) because of their severe toxicity even at low concentrations. Long time ago until nowadays in Thailand people who have lived in this agricultural area generally consume groundwater from their wells located in their farm because they don't concern about negative effects from heavy metal contamination in groundwater. It is possible that arsenic contaminated in shallow groundwater may cause a potential health effect to consumers. This study aimed to assess the level of the human health risk from lead contaminated in shallow groundwater wells at Ubon Ratchathani province, Thailand. Twelve wells randomly selected for water sampling and Inductively Coupled Plasma Spectrometry-Mass Spectrometry (ICP-MS) used to find out the concentration of arsenic contaminated in shallow groundwater. In addition, questionnaires were completed by face-to-face interviewing with local people who consume shallow groundwater to find their intake rate and finally risk assessment. The results showed that only one well was acceptable level for non-carcinogen which had the Hazard Quotient value of arsenic were lower than one (HQ<1) while the others 11 wells were adverse concern with non-acceptable level which had the Hazard Quotient value of arsenic were higher than one (HQ>1). For carcinogenic effect, the acceptable risk was 10 -6 , this value means the probable possibility that about 1 cancer patients among 1,000,000 people happen. The result showed that all wells were acceptable level of cancer risk (cancer risk < 10 -6 ) while only one well was carcinogenic concern (cancer risk > 10 -6 ).

The Glass Creek obsidian source is located in the southern Talkeetna Mountains near the headwaters of Caribou Creek, a prominent tributary of the Matanuska River. Ahtnahwt'aene, the Ahtna and their ancestors, have thrived for many generations here—establishing a trail corridor between Nataghilen Na’ (Caribou Creek), Glass Creek, and upper Łtaege' Na' (Boulder Creek). For millennia, the area has provided caribou, moose, sheep, marmot, parka squirrel, grayling, and trout. It was also a lithic material source for fine-grained chert, basalt, chalcedony, and other lithics. Glass Creek obsidian, as far as we know from archaeological data, was not a preferred toolstone due to its internal faults and crystalline inclusions making it generally unsuitable for knapping. To learn more about ancestral stewardship of the Glass Creek trail, Chickaloon Native Village (CNV) sponsored a community-based survey and cultural resources inventory of archaeological sites in continued stewardship of ancestral land. Here, we report on the geochemical composition of the Glass Creek obsidian compared to other obsidian sources in Alaska. We also discuss several archaeological sites discovered along the ancient trails and how the area is remembered by an Ahtna elder, culture bearer, and descendant of the Medicine People clan.

This thesis explores preliminary lexical parallels between Turkic languages and selected Native American languages, including Aleut, Yucatec Maya, and Nahuatl. These observations are considered in the context of possible prehistoric migrations across Beringia and broader debates about the possibilities of deep genetic relationships among world languages. While the findings are tentative, recurring phonological and semantic similarities suggest potential avenues for research involving linguistics, archaeology, and population genetics. The study contributes to long-range comparative linguistics by providing evidence for possible lexical continuity between Eurasian and American language families, while also critically evaluating the possibility that these resemblances are coincidental.

American Indian and Alaska Native (AI/AN) people suffer a disproportionate burden of diabetes and cardiovascular disease. Urban Indian Health Organizations (UIHOs) are an important source of diabetes services for urban AI/AN people. Two evidence-based interventions—diabetes prevention (DP) and healthy heart (HH)–have been implemented and evaluated primarily in rural, reservation settings. This work examines the capacity, challenges and strengths of UIHOs in implementing diabetes programs.Methods: We applied an original survey, supplemented with publicly-available data, to assess eight organizational capacity domains, strengths and challenges of UIHOs with respect to diabetes prevention and care. We summarized and compared (Fisher&#39;s and Kruskal-Wallis exact tests) items in each organizational capacity domain for DP and HH implementers vs. non-implementers and conducted a thematic analysis of strengths and challenges.Results: Of the 33 UIHOs providing services in 2017, individuals...

measured by the creation of new partnerships among member entities, promoting the translation and sharing of ideas and resources, and formalization of relationships among members. OBJECTIVES/GOALS: ο Present how network analysis and systems science can inform evaluation of community-campus partnerships ο Describe results from our experience with evaluating the REACH coalition ο Summarize lessons-learned and likely improvements we are considering for our methodology METHODS/STUDY POPULATION: In 2016, we administered a network survey to core members of the Research, Education, and Community Health (REACH) coalition. The survey captured attributes about each organization, including size, populations served, etc. The survey also captured data on the relationships among these organizations, including joint meeting attendance, joint event planning, shared tangible resources, shared information, and formal legal agreements between organizations. These data were analyzed using network analysis methods. The survey was again repeated in 2018, and comparisons were made to evaluate how the network structure had evolved from 2016 to 2018. RESULTS/ANTICIPATED RESULTS: Joint meeting attendance was high in both 2016 and 2018; however, there was evidence of increased sharing of information and tangible resources in 2018. We also observed an increase in joint event planning among partnering agencies. Most strikingly, we observed that the number of formalized agreements (in the form of Memoranda of Understanding or more formalized contracts) between agencies more than doubled between 2016 and 2018. By measuring the evolution of our network of partners, we are able to document the evolution of a community-campus partnership over time. DISCUSSION/SIGNIFICANCE OF FINDINGS: Over the course of 2 years, the coalition signaled an increase in deeper collaborations beyond simply meeting together. The use of network analysis demonstrated utility and provided another dimension for evaluating the development of teams, partnerships, and coalitions.

The US Environmental Protection Agency (EPA) has developed a human well-being index (HWBI) that assesses the over-all well-being of its population at the county level. The HWBI contains eight domains representing social, economic and environmental well-being. These domains include 25 indicators comprised of 80 metrics and 22 social, economic and environmental services. The application of the HWBI has been made for the nation as a whole at the county level and two alternative applications have been made to represent key populations within the overall US population-Native Americans and children. A number of advances have been made to estimate the values of metrics for counties where no data is available and one such estimator-MERLIN-is discussed. Finally, efforts to make the index into an interactive web site are described.

This cross-sectional study examines the impact of socioeconomic status (SES) on cardiovascular health outcomes among adults aged 18 and above. Data were gathered using a structured online questionnaire assessing demographics, health behaviors, medical history, and access to healthcare services. Statistical analysis revealed a significant association between lower income levels and increased prevalence of hypertension. However, no significant link was found between educational attainment and cardiovascular disease. These findings highlight the critical role of income-related disparities in shaping cardiovascular health and underscore the need for targeted public health interventions that address economic inequities to improve health outcomes.

The precontact lifeways of Yup’ik people in Southwest Alaska were poorly known until the 2009–2018 excavations at the Nunalleq site near the village of Quinhagak. Until recently, the site dating from around AD 1400–1675 had been locked in permafrost that secured the extraordinary preservation of organic artefacts and faunal materials. As in many other hunter-gatherer communities across the North, animals were economically and culturally central to the lives of Nunalleq residents. This multidisciplinary paper combines the ethnographic study of unearthed artefacts with the results of subsistence and dietary studies at Nunalleq, and demonstrates how precontact Yup’ik ecologies were embodied in material culture, particularly in the iconography of ceremonial objects such as masks and mask attachments. Early ethnographic records and collections suggest that Yup’ik masks were often complex in structure and imagery, and can be considered miniature models of a multilayered and ensouled unive...

Socioeconomic disparities are therefore a key determinant of health behaviours and health inequities in tribal populations that face a lot of challenges in accessing their health rights. This cross-sectional qualitative study will go a long way in improving the understanding of the multifaceted relationship between health behaviours and socioeconomic determinants in tribal population and the mechanisms that produce health inequities. Research indicates that socioeconomic status influences health behaviours in indigenous populations. This is because when the less resource group is locked out of basic health care services, quality and affordable foods and exercise amenities, the health divide is deepened. Also, the health literacy and the decision-making concerning the health behaviours are connected with the education, and the structural and cultural factors tend to limit the access to the health care services. Culture and economic status are the most influential determinants of the treatment and health seeking behaviours. This study adds to the knowledge base by giving a clearer picture on how SES influences health behaviours among the tribal people. The ultimate aim is to facilitate the creation of a framework for the targeted interventions that would be useful in the eradication of health disparities and enhancement of the human health. Therefore, the study will employ community engagement and participatory approaches to establish culturally appropriate interventions that may be used in the eradication of social disparities and promotion of health equity among the tribal communities through qualitative research and themes. The goal of this project is to enhance the policy advocacy and system changes that will enhance the health status and health equity of tribal people through the analysis of the impact of socioeconomic determinants on health and other factors influencing health decisions.

ABSTRACTReported cases of elder abuse are increasing throughout the United States. At the same time, identification of elder abuse issues by courts is considered “fair” or “poor.” To address the increased numbers of reported cases—particularly those where the victim is in an ongoing, trusted relationship with his or her perpetrator—the justice system must develop a concerted approach to resolving elder abuse cases. Along with the identification of the various forms and definitions of elder abuse, the courts face numerous challenges including the lack of reliable data and research on this form of abuse; the lack of laws, legal precedent, or appropriate remedies in elder abuse cases; complex evidentiary challenges; issues of victim capacity and victim choice, as well as assumptions about age and aging, limited resources, and the lack of a coordinated community response to elder abuse.

Objectives The objective of this study was to examine international literature to identify best practices for treatment of opioid dependence in Indigenous contexts. Methods We utilized a systematic search to identify relevant literature. The literature was analysed using a realist review methodology supported by a two-step knowledge contextualization process, including a Knowledge Holders Gathering to initiate the literature search and analysis, and five consensus-building meetings to focus and synthesize relevant findings. A realist review methodology incorporates an analysis of the complex contextual factors in treatment by identifying program mechanisms, namely how and why different programs are effective in different contexts. Results A total of 27 sources were identified that met inclusion criteria. Contextual factors contributing to opioid dependence described in the literature often included discussions of a complex interaction of social determinants of health in the sampled ...

Native American imagery and symbols--as logos, mascots, and nicknames--have been commonplace in American sports since the early-twentieth century. This review presents scholarship on this practice at the intersection between the sociology of sports, race/ethnicity, higher education, politics, and social movements, as well as other relevant social sciences. Scholarship has emphasized this imagery's social origins, public opinion, social psychology, and socio-political trends in the conflict over and often elimination of such symbols. As a disproportionately American practice, Indigenous imagery in sports is linked to the history of settler-colonialism, racialization, and corporate capitalism, and is found throughout all levels of sports (high schools, colleges and universities, and professional). After the US West's frontier closure, and during the height of Jim Crow and racial lynchings, many educational institutions adopted Indigenous imagery-motivated by a masculinity crisis and American myth-making as a settler-colonialist society. Sociological scholarship has used many methodological approaches, but has emphasized public opinion of the practice, using surveys to predict support for symbols, comparing racial differences, and criticizing how some surveys purportedly offer "support" to the practice via unreliable, non-representative survey techniques. Social psychological studies has explored both the motivations for support and the consequences for the practice, giving particular attention to the impact on Indigenous people (especially Indigenous youth's self-esteem), in contrast to evidence of improved white self-efficacy. The long-standing conflicts generated by the practice date back to the 1960s with the National Congress of American Indians and 1970s' "red power" movements, specifically the American Indian Movement. These conflicts have pitted institutional actors (e.g., school administrators and team owners) and sports fans against movements for Indigenous autonomy and anti-racism. Conflicts have involved widespread resistance from sports fans and alumni, against various waves of racial justice mobilizations. Decolonization efforts have aimed to achieve Indigenous self-determination, the right to evade psychological disparagement in the face of both physical and cultural genocide, and to instead be empowered by ownership of their own cultural identity. While most universities and some professional sports teams have ended this practice, many have not--especially at the primary and secondary education levels. Thus, this research continues to occur within an active period of changing practices, and aims to respond to both evolving conditions and new scholarly questions.

Background Community-Based Participatory Research (CBPR) is often used to address health inequities due to structural racism. However, much of the existing literature emphasizes relationships and synergy rather than structural components of CBPR. This study introduces and tests new theoretical mechanisms of the CBPR Conceptual Model to address this limitation. Methods Three-stage online cross-sectional survey administered from 2016 to 2018 with 165 community-engaged research projects identified through federal databases or training grants. Participants (N = 453) were principal investigators and project team members (both academic and community partners) who provided project-level details and perceived contexts, processes, and outcomes. Data were analyzed through structural equation modeling and fuzzy-set qualitative comparison analysis. Results Commitment to Collective Empowerment was a key mediating variable between context and intervention activities. Synergy and Community Engagem...

The COVID-19 pandemic highlighted the weak­nesses of the U.S. national food system, with grocery store shelves emptied in March and April 2020 and COVID outbreaks reported throughout the summer of 2020 at meat processing plants across the country. Fleetingly, Americans turned to local farms to ensure they could access food safely in a time of uncertainty. This paper examines the economies of community that formed around local farms and how direct engagements between con­sumers and producers in the face of the pandemic deepened these economic structures that often put community well-being above profits. Within a capitalist system that prioritizes efficient mass production, economies of community illustrate that solidarity can improve local food system resilience. Based on qualitative and quantitative research carried out in the summer of 2020 in New London County in southeastern Connecticut, this research draws on ethnographic interviews with small-scale farmers who developed innovat...

This study explores the intergenerational transmission of religious trauma across three generations within five families, combining qualitative and quantitative approaches to capture the complexities of trauma manifestation, transmission mechanisms, and coping strategies. The findings reveal significant generational differences in trauma awareness, with the grandparent generation showing lower recognition of trauma impacts compared to heightened awareness in the parent generation. Adult children exhibit residual emotional effects despite reduced religious adherence. The results suggest that trauma transmission shifts from explicit religious control to more implicit family dynamics across generations. Therapeutic implications include tailored approaches for each generational cohort, integrating cognitive, psychodynamic, and mindfulness-based therapies. The study also calls for a broader conceptualization of religious trauma as a form of cultural trauma that encompasses familial and cultural influences. Limitations are acknowledged, with recommendations for future research to include diverse samples and longitudinal studies.

The Northwest Coast tribes were divided into three groups: the northern (Tlingit, Tsimshian, and Haida), central (Kwakiutl, Nootka, and Bella-Coola), and southern (Coast, Salish, and Chinook). The northern tribes had a matrilineal clan organization, the southern tribes had patriarchal descent, and the central group had a transitional stage between patriarchal and matrilineal descent. All three groups practiced slavery and the potlach (or give-away feast).

The Tlingit-speakers was the northernmost linguistic family occupying British Columbia. The Tlingit were the largest Indian tribe at the time of the Russian occupation number about 12,000. The first contact with non-Natives was the Russian expedition of Aleksei Ilyich Chirikov and Vitus Bering 1741, followed by others in the eighteenth century. They descripted the Tlingit people as warlike fishermen, hunts, and gatherers living in wooden plank houses and using tools of stone and copper. By the time that the English navigator Captain James Cook visited the region in 1778, the Tlingit were carrying on a sea otter trade with China with the Russians as intermediaries.

The Tlingit were divided into two totemic moieties: the Raven and the Wolf or the Raven and the Eagle among the northern Tlingit. Only artists from another moiety could carved the totem poles of a given clan and build their houses. Each moiety had several clans with animal names. Both the clans and the moieties was exogamous (i.e., individuals had to marry outside their clan and moiety) and matrilineal. In the early nineteenth century, the headmen had patrilocal residence, although a married woman’s children were sent at the age of ten to the household of her brothers. The hereditary office of the chief was passed to his sister’s sons.

The Tsimshian dialects were spoken to the south of the Tlingit region on the mainland and offshore islands. These include the Niska of the Nass River in British Columbia; Coast Tsimshian on the outer coasts at the mouths of the Nass and Skeena rivers; and Gitksan, spoken along the Skeena River above its canon.

To the south of the Tsimshian were Southern Kwakiutl (or Kwakwaka) and an enclave of Bella Coola-speakers, a Coast Salish dialect. The Haisla on an archipelago off the coast of British Columbia. Their language was an “isolate” not related to a linguistic family. The Bella Coola spoke a Salishan language, similar to the Coast Salish to the south from whom they were separated by a long distance. The Kwakiutl had three Dancing societies. One included among its performers a Cannibal Dancer. Another was titled “Those-Who-Descend-From-The-Heavens; and the third was referred to in English as “The Dog Eater Society.”  The Shamans’ Society with its Cannibal Dance was performed by all Kwakiutl-speaking groups, including the Bella Coolas, the southern Coast Tsimshians (Kitisus, Kitkahtlas, and Kitqatas), and some other main Coast Tsimshians. Some of the Tlingits and Haidas possessed masks, regalia, songs, and dances associated with the Cannibal Society, but these were only displayed on crests without conducting the entire ceremony. The “Those-Who-Descend-From-The Heavens” ceremony was also conducted among the Hailsuk- and Hasila-speaking groups, Bella Coola and all Tsimshian-speaking divisions. Southern Kwakiutl did not perform the ceremonial, but they included some of the spirit representations in their Shamans’ Society. The Nutlam Society was widely used among the Heilsuk and Haisla, Bella Coola, all Tsimshian groups, as well as among the Coast Salish and Lower Chinook.

In 1779 the Russian Tsar Peter I chartered a joint-stock company named the Russian-American Company to establish settlements in North America. This trade enabled the people of the Northwest Coast to develop specialized crafts, including basketry among the Yakutat, Sitka, and Huna Tlingit, blankets among the Chilkat, wooden utensils and the Kwakiutl, and carved horn spoons and dance headdresses among the Tsimshian. Native groups made copper arrow points, lance points, daggers, rings, bracelets, and copper plates with copper from the Copper River. The Tlingit traded slaves, dentalium shells, and shark teeth. The Tlingit served the middle-men between the White traders on the coast and the Athapaskan tribes in the interior. Wealth was accumulated in slaves, dentalia (made from tusks or teeth of marine mollusks) and abalone shells.

The Russian sale of Alaska to the United States in 1867 coincided with the decline in the fur trade. As colonists from the United States began to enter Tlingit territory, fishing companies expropriated Tlingit fishing grounds, and the Tlingit became a source of cheap labor. Also, intermarriage with Whites and the adoption of the father’s surname by mixed-race children, undermined the matrilineal inheritance pattern. There was also conversion to Christianity, in the Tlingit case to the Russian Orthodox Church centered in Sitka. Later, some converted to the Presbyterian Church.





The Chinook-speaking tribes resided in the Columbia River Valley from its mouth to the falls and rapids known as The Dalles. Their language is related to the Penutian language family. The Chinooks had a variety of canoe types, which was noted by Lewis and Clark. One type had hug wooden figures mounted over the prow like Northern tribes. The Strait of Georgia-Puget Sound type had a low prow and stern adapted for navigating the inland waters. This was like those of the Puget Sound Salish. A custom among the Chinooks and most of the tribes about this part of the coast
was the flattening of the forehead. The basic unit of Chinook society was the local group comprised of a patrilineal extended family, although there was no clan organization. The Chinook also had a version of the potlatch ceremony, probably adopted from trade relations with the Quileutes and Quinaults of the central Washington coast and the Salish groups of Puget Sound.

The British and America fur trade along the Pacific Coast was initially around Cape Horn at the southern tip of South America to the Hawaiian Islands and then to the Northwest Coast to trade for sea otter hides that were then taken to Canton, China, to sell for tea, silk, and other luxuries. The voyages took from two to three years. Neither Spain in California nor Russia on the Northwest Coast and the Bering Strait could compete with the Britain or the United States. 

In 1763 the French lost control of Canada to the British. A fur trade in sea-otter pelts with China resulted from the British captain James Cook’s voyage to the Northwest Coast in 1778. The Northwest Fur Company was chartered in Montreal, Canada in 1783-84. Its French-Canadian coureurs des bois spread the fur trade along the Great Lakes to Michilimackinac, the strait that connects Lake Huron and Lake Michigan. A competing company named the Hudson’s Bay Company had chartered by King Charles II of England in 1680. By 1792 there were as many as twenty-one vessels under different flags trading with the Pacific Coast Indians from California to Alaska today, including the Russian-American Company. The American vessels were mostly owned by Boston merchants.

In 1809 a German immigrant to the United States named John Jacob Astor received a charter from the state of New York to establish the American Fur Company.  In 1810 Astor negotiated a merger of his American Fur Company with the British Northwest Company under the name The Pacific Fur Company. A trading house named Fort Astoria, after Astor himself, was constructed in 1811 at Point George in a district the Astorians called New Caledonia.

During the War of 1812 between Britain and the United States, the British occupied Fort Astoria in December 1813 and changed its name to Fort George. Under the Treaty of Ghent in December 1814, Astoria and the surrounding country reverted to American control. In the winter of 1815 Congress passed a law prohibiting the British to trade within the territories of the United States. However, the Northwest Company continued to trade along the Columbia River in defiance of the law. In October 1818, Britain and the United States agreed to a treaty for joint occupation of the region trade for ten years. The treaty was extended for another ten years in 1828.

This article aims to explore the transformative potential of community-specific Indigenous theatre in reshaping socio-political and ecological landscapes, with reference to Alaxsxa | Alaska (2017) by Ping Chong + Company, one of the most prominent companies of the New York City theatre scene of the past fifty years. In conversation with recent theoretical and practice-oriented accounts of ecodramaturgy, the following analysis proposes: (1) to document the agenda of community engagement undergirding the play's development, production, and reception, drawing on ethnographic material; (2) to clarify its contributions to developing an Indigenized perspective on Alaska's history, with a focus on the impact of ecological disasters on its human and more-than-human worlds; and (3) to outline the afterlives of the project, particularly in and for Alaska Native communities, while reflecting on the broader implications of this legacy for contemporary ecologies of performance.

CENTO ANNI DEL SANT'ELIA 1897-1997. Ministero degli Affari Esteri-Regione Abruzzo-Provincia di Teramo-Comune di Teramo-Comune di Pietracamela-Montagna Avventura 2000 Communication read on 13 September 1996, representing the Italian Geographical Society, in the inaugural session of the International Conference of Gran Sasso d'Italia. Homage to the Duke of Abruzzi, Prati di Tivo. Teramo. One hundred years of Sant'Elia 1897-1997: Ministry of Foreign Affairs-Abruzzo Region-Province of Teramo-Municipality of Teramo-Municipality of Pietracamela-Montagna Avventura 2000.
September 1996

Background Despite the growing morbidity and mortality rates associated with opioid use disorder, a large gap still exists between treatment need and capacity. Low-threshold clinics utilizing medication for opioid use disorder (MOUD) treatment can increase treatment access but are understudied, and little is known about how patient demographic characteristics are associated with their social support and functioning in these settings. Methods We used multivariate regression to estimate associations between demographic characteristics and self-reported social support or functioning indicators among patients receiving MOUD in a low-threshold clinic using several validated instruments administered at intake: Behavior and Symptom Identification Scale, Brief Pain Inventory, and Life Events Checklist for DSM-5. Patients initiating MOUD treatment between April 1 and December 31, 2017, with complete surveys were included (N=582). Results Patients were primarily male (62%), aged 34 or older (...

This volume has been meticulously organized into three distinct sections, namely: “Human-Plant and Territoriality”, “Human-Plant and the Literary”, and “Human-Plant and Transfiguration.” Each of these sections holds significant importance in elucidating the multifaceted relationship between humans and plants. Within this structural framework, a total of eleven chapters are distributed. This deliberate arrangement underscores the thematic coherence and scholarly rigor of the volume. The first chapter, “Charles Edenshaw’s ‘Fungus Man’ Platters & Tlingit Grave Effigies: Exploring Human-Fungus Relationships through Agarikon Art,” authored by Alexandra M. Peck, belongs to the section entitled, “Human-Plant and Territoriality.” It is a profound inquiry to explore how within Haida and Tlingit societies, life and death are intricately linked to a particular fungus, known as Agarikon (Laricifomes officinalis). This chapter explains how this woody conk features prominently in Haida origin stories, where Agarikon is anthropomorphized as the legendary “Fungus Man” character, whose bravery and power are credited with the creation of women. Amongst the Tlingit, Agarikon plays a complementary role and was employed in pre-colonial mortuary settings, where the fungus offered protection for the deceased. Examining 19th century Haida artist Charles Edenshaw’s carved argillite platters that depict Fungus Man, as well as ancient Tlingit grave effigies carved from actual Agarikon, this chapter draws upon traditional ecological knowledge, oral history, mycology, and material culture to explore the unique spiritual, symbiotic relationship between fungi and First Nations. As further evidence of its protective qualities, Agarikon possesses properties that fight against tuberculosis and smallpox, both diseases that significantly affected Native nations after contraction from European settlers. Now critically endangered because of logging and timber industries—a visceral reminder of settler colonialism’s extractive impact on the Pacific Northwest’s lush rainforests—Agarikon’s future is uncertain. Nevertheless, the fungus remains spiritually, cosmologically, and culturally significant to the Haida and Tlingit, even as Agarikon becomes increasingly associated with a pseudo-mythical, pre-colonial past.

Just as Agarikon was responsible for creating women, the life-givers and cultural caretakers of Haida society, the fungus was a meaningful Tlingit reminder of death and dying. As we grapple with the modern Anthropocene and accompanying dystopian events (climate change, old growth forest devastation, disease epidemics) that have disproportionately impacted and forever altered Indigenous nations, material reminders of Agarikon offer a new lens through which to view these challenges. Unlike other studies of human-fungi relationships that emphasize solely the medicinal, culinary, or hallucinogenic uses of mushrooms, this case study represents a deeper, more nuanced example of how human and fungus or plant-like entities are intertwined and dependent upon each other. Agarikon reminds us that we cannot reference human origins or even death without acknowledging the agency and influence of local ecology.

An Alternative Medical Treatment: Reasons for its Selection and Ways of Evaluating its Efficacy. Complementary and alternative medicine (CAM; usually defined in opposition to biomedicine or orthodox medicine) is use by part of the population (the percentage differs from country to country) exclusively or, more often, in addition to biomedical procedures. The causes of using alternative medicine may vary-from disappointment in biomedicine to preference of alternative medicine as a part of an alternative worldview philosophy in a broader context (Taves et al. 2018). Building on previous knowledge about the use of CAM, the authors address issues of the perception of CAM practices, ways of evaluating their effectiveness, and the role of creation of narrative about the faced problem as the part of coping with the given situation. The study is based on qualitative data from Slovakia.

Si-Te-Cah were a legendary tribe who the Northern Paiutes fought a war with and eventually wiped out or drove away from the area, with the final battle having taken place at what is now known as Lovelock Cave near Lovelock, Nevada, United States. They had red hair, and are sometimes described as having been cannibals. In some versions of the legend they were giants. In 1911, a large amount of artifacts and mummified human remains were discovered under three to six feet of guano by guano miners in Lovelock Cave.

Although the cave had been mined since 1911, miners did not notify authorities until 1912. The miners destroyed many of the artifacts, but archaeologists were still able to retrieve 10,000 Northern Paiute artifacts from the cave. Items included tule duck decoys, nets, a pair of sandals, and baskets, several dating back over 2,000 years.

Name
"Si-Te-Cah" means "tule-eaters" in the Northern Paiute language.Tule or Schoenoplectus acutus is a fibrous water plant. In order to escape harassment from the Paiutes, the Si-Te-Cahs were said to have lived on rafts made of tule on Lake Humboldt.

Oral history
According to archaeologists Llewellyn L. Loud and Mark Raymond Harrington, writing in 1929, the Northern Paiutes "have accounts of an extinct people living in various localities in Nevada". They expressed doubts over whether these were real historical traditions or whether "They should be regarded as an attempt by the Northern Paiute to explain the archaeological remains of a cultural period preceding their own".

They summarise the descriptions of the Si-Te-Cah given to them by local informants thus: "Characteristics of this ancient people are that they made some of their implements differently from the Northern Paiute and of different stone materials. They had spears and no arrows, while the Northern Paiute had arrows but no spears. They were mean, contemptible, foolish, degraded cannibals, had red hair which they were excessively fond of decorating with bone ornaments, and yet were so poor that they dressed in robes made of the skin and feathers of the mud hen. In a collection of specimens from Nevada every object which is unfamiliar to a Northern Paiute is attributed to them".

Sarah Winnemucca, daughter of Paiute Chief Winnemucca, wrote in 1883 about what she described as "a small tribe of barbarians" who ate her people in her book Life Among the Piutes: Their Wrongs and Claims. She wrote that "after my people had killed them all, the people round us called us Say-do-carah. It means conqueror; it also means 'enemy.' My people say that the tribe we exterminated had reddish hair. I have some of their hair, which has been handed down from father to son. I have a dress which has been in our family a great many years, trimmed with the reddish hair. I am going to wear it some time when I lecture. It is called a mourning dress, and no one has such a dress but my family." She also reported hearing old women say that white people ate people, quoting one as saying "Yes, they do eat people, because they ate each other up in the mountains last winter."

The accounts of when all this is supposed to have happened are confused, from "many hundred years ago" (Winnemucca) to "four or five generations ago" (Winnemucca's brother, known as Natchez) to "an old Northern Paiute man recently died at Stillwater who is said to have taken part in it, and to have had one eye shot out by an arrow in one of the charges on the cave mouth" (reported by Loud and Harrington).

Some accounts describe the Si-Te-Cah as very tall, or as giants, a thing not mentioned either by Winnemucca or by Loud and Harrington, who say that all their informants describe "ordinary human beings living an entirely rational human life. It is barely possible that further inquiry might bring out supernatural traits, but of all the numerous references made to them, there are no characteristics mentioned but what might well be possessed by some tribe hostile to the Northern Paiute".

Excavations
Main article: Lovelock Cave
A written report by James H. Hart, the first of two miners to excavate the cave in the fall of 1911, recalls that in the north-central part of the cave, about four feet deep, "was a striking looking body of a man 'six feet six inches tall.' His body was mummified and his hair distinctly red." Unfortunately in the first year of mining, some of the human remains and artifacts were lost and destroyed. "The best specimen of the adult mummies was boiled and destroyed by a local fraternal lodge, which wanted the skeleton for initiation purposes."

Adrienne Mayor writes about the Si-Te-Cah in her book Fossil Legends of the First Americans. She suggests that the "giant" interpretation of the skeletons from Lovelock Cave and other dry caves in Nevada was started by entrepreneurs setting up tourist displays and that the skeletons themselves were of normal size. However, about a 100 miles north of Lovelock there are plentiful fossils of mammoths and cave bears, and their large limbed bones could easily be thought to be those of giants by an untrained observer. She also discusses the reddish hair, pointing out that hair pigment is not stable after death and that various factors such as temperature, soil, etc. can turn ancient very dark hair rusty red or orange. Another explanation for the "giant" interpretation of the skeletons may also come from the fact that the body of the 6 ft 6in man was described by Hart as "a giant" in comparison to the much smaller apparently female skeletons

Presbyterian missionary Sheldon Jackson is a celebrated figure in Alaska history. He is known predominantly for his efforts facilitating the establishment of public schools for Alaska Native people during the late nineteenth century. Jackson's methods have been historically overlooked as being reform-minded initiatives characteristic of Indian assimilation. As a result, historians have concluded that Jackson was a humanitarian with benevolent intentions. Unfortunately, such assessments ignore Jackson's educational platform, which was built upon fictitious slander against indigenous people and the manipulation of Christian women. In addition to speaking tours, Jackson published many editorials, articles, and books alleging that Alaska Native people were barbarous monsters. The propaganda Jackson employed in Alaska was no different from the propaganda he used against Mormons and Native Americans. However, Jackson was maligned for his strategy in the continental United States, whereas in Alaska he was celebrated as a reformer and an authority figure due to ignorance about the northern territory. Alaska captured the public imagination, and Jackson lied about Alaska Native culture for the remainder of his career in order to maintain his Christian enterprise.

This paper examines the graduation/dropout crisis among American Indian and Alaska Native students using data from the National Center for Education Statistics. Data from 2005 is drawn from the seven states with the highest percentage of American Indian and Alaska Native students as well as five states in the Pacific and Northwestern regions of the United States. Findings indicate that the number of American Indians and Alaska Natives who graduate continues to be a matter of urgent concern. On average, less than 50% of Native students in these twelve states graduate each year.

Background
Black and Indigenous health and community care workers—especially those who are immigrant and queer—often lack access to culturally responsive wellness resources. This exclusion contributes to chronic stress, burnout, and social isolation (Mental Health Disparities, n.d.; APA, 2023). African Indigenous healing arts, grounded in Unitary Caring Science (Watson’s Caring Science Institute, 2022), remain underutilized in clinical education and care settings despite their potential for supporting holistic wellbeing.

Objective
To explore the impact of expressive arts grounded in African Indigenous healing traditions on the emotional and social wellbeing of BIPOC health workers and students.

Methods
This quality improvement project included six communal healing sessions over a 15-week period in Fall 2023, hosted by Freedom Community Clinic in Oakland, CA. Interventions included altar building, sound healing, journaling, mindful movement, and art-making. Sessions were offered in community, academic, and clinical settings. Participants included health professionals, students, and community caregivers. Pre- and post-session wellbeing reflections were collected and are undergoing thematic analysis.

Results
Preliminary data show a positive shift in participants’ emotional states. Words such as “anxious,” “stressed,” and “grief” were common before sessions, while post-session reflections included “relaxed,” “peaceful,” and “energized.” Students emphasized the need for safe spaces, interdisciplinary connection, and creative expression.

Conclusion
Culturally responsive expressive arts practices can improve emotional wellbeing and relational connection among BIPOC care workers and students. Future efforts should expand mentorship, clinical integration, and data collection to strengthen outcomes and accessibility.
References

American Psychological Association. (2023). Physiological & psychological impact of racism and discrimination for African-Americans. https://www.apa.org/pi/oema/resources/ethnicity-health/racism-stress

Mental Health Disparities: Diverse Populations. (n.d.). American Psychiatric Association. Retrieved April 29, 2024, from https://www.psychiatry.org/psychiatrists/diversity/education/mental-health-facts

Nwankpa, U. (2023). Using Indigenous Healing Arts Practices for Emotional Self-Regulation: A Nursing Journey of Healing and Connection. AHNA Beginnings Magazine, 43(5), 6–8.

Watson’s Caring Science Institute. (2022). Caring science and human caring theory. https://www.watsoncaringscience.org/jean-bio/caring-science-theory/

Hawthorne, B. (2023). Who are People of the Global Majority and why it matters. https://britthawthorne.com/blog/people-global-majority/

Rakena, T. O. (2019). Tears of the collective: Healing historical trauma through community arts. Action, Criticism, and Theory for Music Education, 18(2), 130–146. https://doi.org/10.22176/act18.2.130

This research examines the application of restorative justice in legal protection against child sexual abuse in Papua, specifically focusing on the practices of the Biak Nunfor Regional Police. Through a juridical-normative approach, both literature review and field research were employed to analyze the procedural application and challenges of restorative justice in cases involving child sexual abuse. Findings indicate that although restorative justice holds potential as an alternative to traditional punitive measures, it is not universally applicable to all cases of child sexual abuse. The practice requires voluntary participation from all involved parties, particularly the victim and their family. Key barriers identified include inadequate understanding among law enforcement, reluctance from victims to engage in the process, and financial concerns related to restorative agreements. The study suggests that while restorative justice can be an effective tool in certain cases, systemic changes are needed to address barriers in its application to more severe cases of child sexual abuse.

Indigenous Psychology can include land-based indicators of validity and reliability. With the question, “How do we earn our eagles over our schools?”, the youth, community, schools, and Nations began with a commitment with the land. The care of the land led to student leadership and the eagles literally began to fly above the schools. Now the work in health and education could include a relevant land-based indicator that could be celebrated. As the eagle feather is used with Indigenous Voice, now the eagles above the schools became a statement of wholeness. With many systems of support for youth, the sharing within complex cases could now also include song. Twenty-two eagles flew above, around the schools and the work was complete when an eagle literally flew over the Métis and Treaty Six flags. With nine different sites and common methods of Indigenous Intervention, while working collaboratively with many professionals, the issues of land trauma, trauma, Indigenous voice, and suppo...

Substantial healthcare barriers, especially to specialty and cancer care, exist for American Indian and Alaska Native (AI/AN) individuals and communities at all levels. The unique history of AI/AN Tribal Nations and resulting policies, treaties, and relationships with the US government and federal agencies have created specific barriers to healthcare and clinical trial access for AI/AN peoples. Commonly, AI/AN peoples harbor a long-standing mistrust of the healthcare system based on lived and historical experiences. The intersection of various barriers to care for AI/AN communities results in health inequities, lack of representation in clinical research, and other disparities faced by historically marginalized and underrepresented peoples. AI/AN patients face unique barriers in their healthcare journey due to a disproportionate burden of life-threatening and chronic diseases, including many cancers. Identifying barriers specific to AI/AN peoples and improving access to high-quality care, with a focus on building on the strengths and capacities in each AI/AN community are vital to improving health equity. In this review, we describe patient, provider, and institutional barriers to healthcare, particularly specialty care and clinical research, for AI/AN peoples, with a focus on the Northern Plains AI communities. Examples and best practices to improve AI/AN patient access to health services, including screening and specialty care, as well as to clinical research, are provided. We emphasize the importance of longitudinal community-based partnerships and strength- and trust-based approaches as essential components of promoting equitable access to high-quality specialty care and recruitment and participation of AI/AN individuals and communities in clinical research.

guided without pressure, questioned through true curiosity and helped ensure that I approached this project with the right intention as well as appropriate research structure. Professor Kenny led by example, as a humble and generous teacher and mentor. Each member of my committee deserves appreciation as well, I appreciate the time, commitment, academic engagement, and encouragement each member provided throughout this process. Most especially, I would like to thank the late Dr. Robert Textor for his willingness to share the research method he developed, the Ethnographic Futures Research Method, for me to use in this study. Dr. Textor himself taught me the method as well as served for a time on my dissertation committee. In addition, Dr. Textor allowed me to include the materials he used when teaching this method as part of this final dissertation. I believe this method will be very useful in Indigenous Research into the future. Gunalcheesh (Thank You) in my Tlingit Language to Sealaska Corporation. Sealaska provided funding for several years of my Ph.D. program and allowed me to complete this dissertation research within and on the topic of integrating Native values into the corporation. I thank the community of Kake, Alaska, all my relatives, for providing the motivation to ii continue in my studies. My thanks to my parents for their love and support. My father, I thank for helping me to learn to be objective and to look at the world through multiple lenses. To my mother, thank you for the constant tie you provide to my culture, my family, and my community. To my sister, thank you for challenging me to always find a better way. To my husband, thank you for everything, for the time you relinquished so I could work as well as study, for the encouragement you gave without fail and for the vision that you had that I could complete this accomplishment. Although, I can go further and thank many others, I want to close with my inspiration from my grandparents. From my grandmother to earn an education and from my Grandfather who said, "We walk in two worlds, we must take the best of both." iii

guided without pressure, questioned through true curiosity and helped ensure that I approached this project with the right intention as well as appropriate research structure. Professor Kenny led by example, as a humble and generous teacher and mentor. Each member of my committee deserves appreciation as well, I appreciate the time, commitment, academic engagement, and encouragement each member provided throughout this process. Most especially, I would like to thank the late Dr. Robert Textor for his willingness to share the research method he developed, the Ethnographic Futures Research Method, for me to use in this study. Dr. Textor himself taught me the method as well as served for a time on my dissertation committee. In addition, Dr. Textor allowed me to include the materials he used when teaching this method as part of this final dissertation. I believe this method will be very useful in Indigenous Research into the future. Gunalcheesh (Thank You) in my Tlingit Language to Sealaska Corporation. Sealaska provided funding for several years of my Ph.D. program and allowed me to complete this dissertation research within and on the topic of integrating Native values into the corporation. I thank the community of Kake, Alaska, all my relatives, for providing the motivation to ii continue in my studies. My thanks to my parents for their love and support. My father, I thank for helping me to learn to be objective and to look at the world through multiple lenses. To my mother, thank you for the constant tie you provide to my culture, my family, and my community. To my sister, thank you for challenging me to always find a better way. To my husband, thank you for everything, for the time you relinquished so I could work as well as study, for the encouragement you gave without fail and for the vision that you had that I could complete this accomplishment. Although, I can go further and thank many others, I want to close with my inspiration from my grandparents. From my grandmother to earn an education and from my Grandfather who said, "We walk in two worlds, we must take the best of both." iii

El Palacio. ISSN: 0031-0158.

United States Indian Irrigation Service
Civil engineering
Hydrologic engineering

Agriculture
Crops
Cultural assimilation
Diseases
Economic aspects
Economic conditions
Indians, Treatment of
Irrigation
Irrigation farming
Livestock
Mortality
Population
Prejudice
Sheep
Statistics
Stereotypes (Social psychology)
Tuberculosis
Vital Statistics
Water-supply
Hopi Indians
Isleta Indians
Laguna Indians
Navajo Indians
Pueblo Indians
Taos Indians
Tewa Indians
Zia Indians
Zuni Indians
20th century
1916
1917
1918
New Mexico

Archaeoentomological research at the precontact site of Nunalleq (sixteenth and seventeenth centuries AD), Southwest Alaska, has identified hundreds of lice and fleas that infested both the human inhabitants of the site and their canine companions. As lice are host specific, staying attached to the host’s hair or fur during the totality of their lifecycle, they are generally considered excellent indicators of activity areas. Fleas, however, are relatively less common in archaeological contexts and, since they are mobile and able to infest several different host species, their potential use in the spatial reconstruction of activities is more limited. At Nunalleq, the study of insects from the most recent archaeological contexts produced very different spatial distribution patterns for human lice, fleas, and dog lice. This article compares these archaeoentomological data with other datasets available for the site (carrion-feeding flies, human hair, fur, coprolites, projectile points, ...

Native students must be taught to deconstruct their history of assimilation in order to understand their current struggles and to strengthen their cultural identity. As an example of this, the paper considers how community education was justified, carried out and implicated in Inupiat assimilation practices during the first 20 years that the U.S. Bureau of Education was in control of Alaska Natives' education. Government documents, reports, and personal letters from missionary educators and government officials will be examined to identify the rationale that supported vocational and schooling efforts and drove educational practices. The analysis will begin to explain how education worked as an assimilation strategy that contributed to the devastating changes the Inupiat experienced between the years 1885 and 1906. This perspective has ramifications for schools serving Native communities. The paper concludes by highlighting the ways in which these forms of colonization persist in educational settings. The historical and present day subjugation should be made visible to help today's Native youth reclaim their cultural heritage and gain strength from the process.