American Indigenous Research Articles

Dimensions of Decolonial Future in Contemporary Indigenous Speculative Fiction: Louise Erdrich’s Future Home of the Living God and Rebecca Roanhorse’s Trail of Lightning

Departing from the traditional representations of the colonial past and its aftermath, speculative fiction emerges as a new important trend in the North American Indigenous literary landscape, allowing Native writers to represent decolonial futures. This article focuses on the representations of the future offered by two recent Indigenous speculative novels: Louise Erdrich’s Future Home of the Living God (2017) and Rebecca Roanhorse’s Trail of Lightning (2018), in the context of their decolonial potential. The analysis of the selected literary texts pays special attention to the status of women and its revision, as well as to the re-narrativization of space in the face of the anthropogenic climate change, and their significance to Indigenous decolonial project. In order to facilitate the discussion of the Indigenous speculative novels, the article refers to recent theories in Native American studies concerning Indigenous futurism, Native dystopia, and definitions of decolonization.

The Validation of the North American Indigenous College Students Inventory (NAICSI)

The Validation of the North American Indigenous College Students Inventory (NAICSI)

Marilynne RobinsonJack

ceremony, as a frame for this story, and perhaps object as well to his revealing details of a sweat lodge ceremony in a way that borders on a “how-to” guide, the lessons he shares from these experiences as well as his other life experiences are sorely needed in today’s world. Wagamese’s life was more challenging than most. Born into a traditional family, his first home, a canvas tent on a trapline in the bush outside of Minaki, Ontario, Wagamese was taken from his parents at a young age and soon separated from his siblings, going from foster home to foster home before finally being adopted. Throughout these years, he was surrounded by non-Native people both at home and at school, teased and bullied, never given access to cultural knowledge or community; he only briefly had one Native friend, from whom he was separated when leaving his last foster home. Eventually running away, Wagamese ends up on the streets at a young age, developing a nearly lifelong problem with alcohol and having a number of run-ins with the law that resulted in periodic incarceration as a young man. For those who will never spend four days on the land fasting under the tutelage of a Native ceremonial leader, Wagamese teaches some of the rich lessons that come from such a pedagogy—first, to love ourselves , “that you can never be less than who you were created to be. You never have to qualify . . . You just need to be.” He teaches us that “learning involves sacrifice” but that the “Creator placed the gift of Truth and Life” inside of each of us. These lessons lead us to live in the original way taught to us by our animal relatives—given a sacred responsibility by the Creator to never give up on us, as “good teachers never stop being teachers.” They also lead us to balance and being of “One Mind” with all of Creation, away from such destructive forces as greed, jealousy, judgment, anger, insecurity, and resentment. Wagamese urges North American Indigenous readers to embrace the role of teacher and nurturer to our settler-colonial neighbors as “this land’s guardians” who “know how to honour this land” and thereby show others how to live on and with it. In this spirit, Wagamese conveys important life lessons to his son and, vicariously, to us, lessons worth learning if we hope to rebalance ourselves and the world in this Anthropocene era. Kimberly Wieser University of Oklahoma Marilynne Robinson Jack New York. Farrar, Straus and Giroux. 2020. 309 pages. THE GILEAD CYCLE is a series of theological novels (Gilead, Home, Lila, and now Jack) that explore the nature of grace through the lives of two families in the eponymous, fictional town in 1950s Iowa. Its literary context is shaped by Shakespeare, on one hand, and the theologians John Calvin and Jonathan Edwards on the other; these influences perhaps bring the immeasurable depth of psychological description and character. Robinson also foregrounds a theatrical emphasis on scenery—a graveyard figures as one very pointed setting—as well as the randomness of redemption. Between these two poles, Robinson’s novels enact the work of naming, of giving a name and bearing a name. To have a name is to be exposed to the fleeting conference of our inward experiences of guilt and forgiveness with the outer societal, religious, and cosmological event—like a comet—of grace: it attaches itself to a name, and Robinson brings this out, like no one else can, in the way in which the Congregationalist minister John Ames blesses his namesake, John Ames “Jack” Boughton, in the closing pages of Gilead. That the work of naming is a central concern of Robinson’s work is evinced by the many occasions therein where naming is performed on behalf of another, and in the case of the present volume this is clearer than ever. Jack is the desperately sad love story of Jack Boughton and Della Miles, a white man and a black woman in the context of segregation—an impossible love. Like Lila in the novel devoted to her, Jack is a human being fated to name himself. For...

Afroperspectividade no ensino de filosofia: possibilidades da Lei 10.639/03 diante do desinteresse e do racismo epistêmico

No presente artigo pretendemos percorrer com a leitora e o leitor uma trilha reflexiva tripla: sobre os efeitos da reprodução e perpetuação cultural do racismo epistêmico no ensino de filosofia; sobre os esforços antirracistas que culminaram no Brasil na promulgação da Lei 10.639/03 e da Lei 11.645/08, acrescentando diretrizes importantes em todos os níveis de nosso sistema educacional. E, por fim, a Afroperspectividade, como uma abordagem teórico-metodológica relevante para combater o racismo epistêmico no ensino de filosofia.

Narrative Approaches to North American Indigenous People Who Attempt Suicide.

Suicide is a major problem within North America's indigenous communities. There is debate about the best way to approach indigenous people who have attempted suicide. Conventional methods of cognitive behavior therapy have been criticized for not being indigenous friendly. Case files from an academically affiliated, rural psychiatric practice focused primarily on indigenous patients were reviewed for 54 indigenous patients who attempted suicide. Grounded theory methods were used to identify common strategies for approaching those patients who were able to stop attempting suicide. A comparison population had a greater than 90% incidence of a second attempt. Nine major strategies within a narrative approach that appeared to be successful with this population were identified. Introducing novel contradictory ideas to the beliefs people held about suicide appeared helpful. Using stories to introduce the idea that the desired effects of suicide might not be forthcoming seemed beneficial, including the use of story to find means other than attempting suicide to reach the same ends. Creating stories of a positive future appeared helpful. Finding ways to bring humor into the discussion and to refer to and involve traditional culture in which suicide was rare aided in changing perspective. Of 29 patients engaged in this narrative approach, 26 had no further suicide attempt. Retention in counseling was high, and patients reported enjoying the process. A narrative approach to indigenous people who attempt suicide is compatible with indigenous culture and appears to be successful.

Review of Culturally-Adapted Cognitive Behavioral Therapy Interventions for North American Indigenous Children and Youth.

Cognitive Behavioral Therapy (CBT) is a widely used and established evidence-based intervention; however the extension of CBT to specific cultural groups may require adaptations to align content and treatment process to cultural beliefs and values. The highly structured and often written nature of CBT might make it less acceptable to Indigenous people. A scoping review of culturally adapted CBT interventions for Indigenous people in North America was conducted. In total, 10 studies were identified that assessed or discussed interventions for trauma, substance use, and internalizing disorders. Studies included diverse Indigenous groups, tended toward small sample sizes, and varied in the level of cultural adaptation. Most included surface level changes, yet comparably fewer studies incorporated deeper structural changes. Overall, reductions in symptoms were demonstrated across interventions targeting various mental health concerns. Methodological limitations within studies inhibit the ability to determine if cultural adaptations led to improved outcomes in comparison to non-adapted interventions

The Role of Memory and Language in Transformation: Crucial Issues in American Indigenous Poetry

The integration of the personal and the political has been an engaging topic in analyses of literary texts by authors whose works are known for their political content and activism, as well as an emphasis on social justice. Literary audiences in the United States have been familiar with Joy Harjo and John Trudell, two well-known contemporary Indigenous poets, who have voiced out the concerns of Indigenous people in the face of colonization and injustice happening in their homeland. Within the fusion of the personal and the political, as well as the mythical, the idea of transformation is paramount for Indigenous authors since to move from the state of being colonized to one of being decolonized, transformation is undoubtedly crucial. This paper focuses on the role of memory and the power of language in the process of transformation in the three poems by Joy Harjo and John Trudell. The analysis uses a qualitative methodology in the form of a close reading of literary texts to uncover the interconnectedness of memory and language in transformation. I argue that Native poets experience personal transformation that is critically influenced by the role of ancestral memory and social and historical consciousness in the broader context of Indigenous people’s struggle and resistance, as well as the power of language to see reality differently and affect its change. The analysis is intended to show to what extent the concepts of memory and language are critical in the process of decolonization and the manners in which these texts can be empowering for both Indigenous and non-Indigenous audiences in response to forms of injustice through the integration of the personal, the political, and the mythical.

Trajectories of Depressive Symptoms Among North American Indigenous Adolescents: Considering Predictors and Outcomes.

We identified developmental trajectories of depressive symptoms among 674 Indigenous adolescents (Mage =11.10, SD=0.83years) progressing from early to late adolescence. Four depressive symptoms trajectories were identified: (a) sustained low, (b) initially low but increasing, (c) initially high but decreasing, and (d) sustained high levels of depressive symptoms. Trajectory group membership varied as a function of gender, pubertal development, caregiver major depression, and perceived discrimination. Moreover, participants in the different trajectory groups were at differential risk for the development of an alcohol use disorder. These results highlight the benefit of examining the development of depressive symptoms and the unique ways that depressive symptoms develop among North American Indigenous youth as they progress through adolescence.

Natural immunity against Haemophilus influenzae type a and B-cell subpopulations in adult patients with severe chronic kidney disease

Individuals suffering from severe chronic kidney disease (CKD) are immunocompromised and therefore highly susceptible to various infections including Haemophilus influenzae type a (Hia), an emerging pathogen in North American Indigenous populations. Immunocompromised Indigenous adults are considered a target for a new Hia vaccine under development. In an attempt to foresee their response to Hia immunization, we studied natural immunity against Hia and B-cell subpopulations in sixty patients with CKD residing in a geographic region with noticeable presence of Hia invasive disease. Serum bactericidal activity (SBA) against Hia, concentrations of IgG and IgM antibodies specific to Hia capsular polysaccharide, and B-cell subpopulations were studied in patients with CKD and 35 healthy controls of the same age. Of the patients with CKD, proportions and absolute numbers of B-cell subpopulations were determined for 28 patients. The patients had lower SBA titres compared to controls. Although no significant differences in anti-Hia IgG or IgM antibody concentrations between control and CKD groups were found, IgM antibody concentrations were higher in Indigenous than non-Indigenous patients. Patients with CKD had a higher proportion of B cells (CD19+), class switched memory B cells (CD19+CD27+IgM-) and a lower proportion of CD19+CD27-IgM- B cells compared to healthy controls. Non-Indigenous patients with CKD had significantly higher proportions of IgM memory B cells and CD19+CD27-IgM- B cells compared to Indigenous patients with no significant difference in absolute numbers. Because 72% of CKD patients had detectable SBA titres and 100% had detectable IgG and IgM antibodies it is possible that a portion of IgM memory B cells and class switched memory B cells are specific for Hia resulting from a natural exposure to the pathogen. The data suggest that a Hia-conjugate vaccine may be immunogenic in adult patients with CKD as it will potentially induce re-activation of immunological memory against Hia.

Prawa mniejszości etnicznych w nauczaniu papieży. Zarys problemu prawnego

W historii walki ludności etnicznej Ameryki Północnej o poszanowanie praw Kościół katolicki był zawsze przestawiany jako ten podmiot, który najbardziej przyczynił się do naruszenia podstawowych praw tej ludności, w tym prawa do godności i samostanowienia. Niemal całkowicie pomija się postawę rządów państw kolonialnych czy nowo powstałego państwa kanadyjskiego, Stanów Zjednoczonych, a także innych wyznań chrześcijańskich, które wspierały politykę asymilacji, wysiedlenia i marginalizacji ludności etnicznej. W szeroko prowadzonej dyskusji w Kanadzie i Stanach Zjednoczonych głos Kościoła katolickiego, który stanął w obronie rdzennych mieszkańców kontynentu amerykańskiego, jest całkowicie zapomniany. Słowa kolejnych papieży upominających się o poszanowanie praw ludności etnicznej, odcinających się od polityki dehumanizacji są ignorowane, a wręcz negowane. Dlatego warto przypomnieć, że od samego początku Kościół katolicki poprzez swojego zwierzchnika, jakim jest papież, protestował przeciwko naruszeniu praw rdzennej ludności Ameryki Północnej i stanowczo odcinał się od wszelkich działań władzy państwowej zmierzającej do asymilacji tej ludności. W rzeczywistości to dzięki pracy misjonarzy, mających poparcie Stolicy Apostolskiej, zachowała się kultura, język czy tradycja ludności indiańskiej na tym kontynencie. Niniejszy artykuł przypomina zapomniany głos papieży w obronie praw ludności etnicznej Ameryki Północnej.

Longitudinal Mechanisms Linking Perceived Racial Discrimination to Aggressive Delinquency among North American Indigenous Youth

Drawing from an integrated general strain theory framework, the purpose of the study is to examine the longitudinal mediating and moderating mechanisms linking perceived racial discrimination with aggressive delinquency among North American Indigenous (i.e., American Indian and Canadian First Nations) youth. Data come from an eight-year longitudinal study of Indigenous youth residing on reservations/reserves in the upper-Midwest and Canada (N = 659). Scales were created for discrimination, depressive symptoms, school bonds, and delinquent peer associations at years 2 and 3, and a count measure of aggression was created at years 2, 3, and 5. Cross-lagged path analysis models were estimated to examine possible mediating effects of depressive symptoms, school bonds, and delinquent peer associations. Separate regression models were examined to test for possible moderating effects of the aforementioned variables. The results of a longitudinal path analysis model showed that discrimination indirectly increased aggression through decreased school bonds and increased delinquent peer associations. Depressive symptoms was the only significant moderator, and contrary to expectations, the effect of discrimination on aggression declined in magnitude as depressive symptoms increased. Discrimination is a key criminogenic stressor among Indigenous youth and is linked with multiple adverse outcomes through the adolescent years.

A Curse upon the Nation: Race, Freedom, and Extermination in America and the Atlantic World by Kay Wright Lewis

Reviewed by: A Curse upon the Nation: Race, Freedom, and Extermination in America and the Atlantic World by Kay Wright Lewis Gerald Horne (bio) A Curse upon the Nation: Race, Freedom, and Extermination in America and the Atlantic World. By Kay Wright Lewis. (Athens: University of Georgia Press, 2017. Pp. 281. Cloth, $64.95; paper, $28.95.) This is an important book that sheds light on contemporary dilemmas. For almost nine decades following the launching of the successful revolt against British rule in North America in 1776, the anticolonial rebels and their successful republican project endured what could easily be termed "low-intensity conflict" in the form of resistance by the enslaved and uprisings by the Indigenous—often aided by London and related external foes—not to mention anti-Catholic and anti-Mormon conflict. Yet what Kay Wright Lewis focuses on in A Curse upon the Nation is not just resistance by the enslaved but also the oft-expressed desire to "exterminate"—her unearthing of the repeated use of this term is itself remarkable—this troublesome property, along with their real and imagined allies among "Free Negroes." At the same time, Lewis adroitly shows that the intended victims were not exactly dormant and in their attempt to escape oppression and persecution were not necessarily opposed to exploring their own liquidating enterprise, targeting their tormentors. In some ways, this worthy book tracks the conclusions presented in Carl Paulus's The Slaveholding Crisis: Fear of Insurrection and the Coming of the Civil War (2017), and, indeed, the two can be read together profitably. Both suggest that the U.S. Civil War, with its massive bloodshed, should be seen not as a rupture from the past but, instead, as a simple escalation of what had been occurring in any case. The author seeks to trace this genocidal trend back to the colonial era, beginning with the brutal suppression of the Irish, then the North American Indigenes. With subtlety and sympathy, she limns the genocide against the Indigenous beginning in the early seventeenth century—including the Paspahegh, Chickahominy, Pamunkey, Doeg, Nanzemond, Portobacco, and Patawomeck—and the many ethnicities that were liquidated. She continues the downgrading and devaluation of Nathaniel Bacon and his eponymous 1676 rebellion against colonial rulers, who were thought not to be moving in a sufficiently aggressive fashion to eliminate the original inhabitants of this bountiful land. Page after page, the author tells the bloodthirsty story of how an alleged "empire of liberty" was created by [End Page 302] dint of the ouster of the Westos, Savannahs, Apalachees, Lower and Upper Creeks, Yamasees, and Tuscaroras, not to mention the Narragansetts, the Mohegans, the Pequots, the Lenni Lenapes, the Shawnees, and the Senecas. Lewis crosses the Atlantic and takes a look at war in Africa, with many warriors winding up enslaved in North America and the Caribbean, this perilous status emerging as a result of their being on the losing side in African wars and being sold to rapacious slave dealers. Those arriving on these shores, she argues, arrived with "military skills" honed in "Central Africa, from the Congo-Angola region to the island of Madagascar" (38). Thus, she explains, "Africans in the diaspora used their military backgrounds to foment insurrections and revolts across the Atlantic World. They attempted to kill whites to free themselves and their families from enslavement, while whites enacted internecine violence against blacks to maintain or reinstate enslavement" (59). Like Paulus, Lewis emphasizes the Haitian Revolution, which "served as a sober reminder of the powerful capacity of the African military forces that white Americans might face among their own slaves in rebellion. White fears were not without cause, as [Jean-Jacques] Dessalines did encourage those enslaved in Martinique and other parts of the diaspora to rebel" (73). Thus the electrifying events in Hispaniola from 1791 to 1804 can fairly be said to have inaugurated a general crisis of the entire slave system—including in North America—that could only be resolved with this system's collapse, notably after independent Haiti pushed London toward abolition and then allied with this power against independent—and slave-owning—Texas. This slave power's retreat into the arms of Washington and relinquishment of...

Decolonizing Desires and Unsettling Musicology: A Settler’s Personal Story of Researching and Teaching Indigenous Music at an American University

For those of us with decolonial desires, the university classroom is a potential space of disruption and reorganization. Our courses, course materials, teaching tools, students, and our own bodies and minds are all technologies that can subvert the colonial machine (la paperson 2017). In the first section, I contextualize my decolonial desires as a non-U.S.-citizen settler Canadian musicologist in the United States. The work of David Garneau, Aileen Moreton-Robinson, Andrea Smith, Eve Tuck, and K. Wayne Yang illuminates my positionality and power. In the second section, I provide an example of one way I’m disrupting the typical curricula and classroom experiences in a Euro-American classical music school. I discuss my course entitled “North American Indigenous Music Seminar” (NAIMS), including the course structure and content, and decolonizing strategies. Student responses to interviews about the course are interspersed with the discussion of my seminar plans and challenges to claims of “decolonization.” Their responses reveal some successes and many limits for anti-colonial and decolonial work in a single-semester course.

Exploring Media Coverage of the 2017 World Indigenous Nations Games and North American Indigenous Games: A Critical Discourse Analysis

This study examines how Indigenous voices were represented in Canadian mainstream media coverage of the two international Indigenous sporting events hosted in Canada in 2017. A critical discourse analysis guided by the concept of Settler Colonialism reveals that mainstream media provided some opportunities for Indigenous stakeholders to bring issues facing their communities to the attention of the Canadian public. The tensions and challenges identified by Indigenous stakeholders included stereotypes of non-Indigenous people, identity struggles within Indigenous communities, a lack of resources and opportunities for Indigenous youth, the vulnerability of Indigenous women, and the difficulty for Indigenous sporting achievements to be acknowledged. Although these struggles were associated with issues such as the legacy of assimilation policies, the lack of education on relevant topics in school, and other socioeconomic barriers within many Indigenous communities, the discourse stops short of questioning the legitimacy of the Canadian settler state.

Onset, Comorbidity, and Predictors of Nicotine, Alcohol, and Marijuana Use Disorders Among North American Indigenous Adolescents.

North American Indigenous (i.e., American Indian and Canadian First Nations) youth experience inequities in rates of substance abuse and dependence. Despite this, few longitudinal studies examine the developmental course of substance use disorders (SUD) among community-based samples of Indigenous youth. The purpose of the study was to examine onset and predictors of nicotine dependence, alcohol use disorders, marijuana use disorders, any SUD, and multiple SUDs across the entire span of adolescence among a longitudinal sample (N = 744) of reservation/reserve Indigenous youth in the upper-Midwest of the United States and Ontario, Canada. Using discrete time survival analysis, the results show that rates of meeting criteria for SUDs by late adolescence were 22% for nicotine, 43% for alcohol, and 35% for marijuana. Peak periods of risk for new nicotine dependence and marijuana use disorder cases occurred around 14years of age, whereas peak periods of risk for new alcohol use disorder cases emerged slightly later around 16years of age. We found high rates of SUD comorbidity, and the cumulative probability of developing two or more SUDs during adolescence was 31%. Internalizing disorders increased the odds of nicotine dependence and multiple SUDs, while externalizing disorders increased the odds of all outcomes except nicotine dependence. Gender, age, and per capita family income were inconsistently associated with SUD onset. The findings are embedded within broader substance use patterns identified among Indigenous youth, and prevention, intervention, and treatment implications are discussed.

Verwobenin “Indianthusiasm”: A Uniquely German Entanglement

AbstractThe German fascination with North American Indigenous peoples is extensive. Primarily based on the writings of the nineteenth-century German author Karl May, the Indianer permeates German culture, and yet it is little known outside Central Europe. Many North American Indigenous artists, writers, filmmakers, and performance artists are aware of this phenomenon and are often met with resistance from a German perspective when they intervene and assert their voices into the conversation. This article examines the German fascination with North American Indigenous peoples and contemporary Indigenous responses. Kent Monkman and Drew Hayden Taylor challenge the constructed German images of Indigeneity by practicing what Gerald Vizenor has termed “Native survivance.” Ideas of colonialism, sexuality, and contemporaneity are challenged and expose deep-rooted cultural and societal truths regarding Indigenous peoples in North America and their Indianer counterparts.

North American Indigenous song, the sacred and the senses

How does music shape the experience of the sacred? This chapter looks at two genres of North American Indigenous singing – drum song performed at powwows and gospel singing associated with funerary wakes – and it explores music’s capacity for mediating sacred presences and processes.

Moderators of the Association Between Exposure to Violence in Community, Family, and Dating Contexts and Substance Use Disorder Risk Among North American Indigenous Adolescents

Exposure to violence and substance abuse are salient public health concerns among Indigenous people (i.e., American Indian and Canadian First Nations). Despite this, little research has examined the association between the two among community-based reservation/reserve samples, or factors within the broader social environment that may moderate this association. As such, the purpose of the study is to examine ecological moderators of the association between direct (i.e., dating violence victimization) and indirect (i.e., current perceptions of community violence and prospective caretaker-reported victimization exposure) exposure to violence and meeting diagnostic criteria for a substance use disorder among a large longitudinal sample of Indigenous youth and their caretakers in the upper-Midwest of the United States and Canada (N = 521). Data come from the last two waves of the study, when the adolescents were between the ages of 16 and 19 years. The results show relatively high rates of direct and indirect violence exposure by late adolescence. Logistic regression models with added interaction terms were examined to test moderating effects. Per capita family income and remote location both amplified the positive association between current community violence exposure and substance use disorder risk. Family warmth and support buffered the association between caretaker victimization exposure and substance use disorder risk, whereas dating violence victimization exposure amplified this association. The findings are contextualized for Indigenous communities, and substance abuse prevention and intervention implications are discussed.

Community Based Participatory Research as a Long-Term Process: Reflections on Becoming Partners in Understanding Social Dimensions of Mining in the Yukon

The Northern Review 47 (2018): 187–207North American Indigenous communities increasingly demand a community-based participatory research (CBPR) approach to social and natural sciences research undertaken on their traditional territories. This article outlines key principles of CBPR, reflecting on the “social licence to research” and how research in anthropology and other social sciences has been practised in the past. The article illustrates elements of establishing partnerships, knowledge sharing, knowledge co-production, and data and research-product ownership. It also stresses the need for long-term relationships in a research partnership in order to build trust between the involved parties and to provide meaningful outcomes. It highlights benefits and also the challenges that come along with CBPR practice and argues that time is the essential asset in a successful CBPR project. The article is based on experiences in the research project LACE—Labour Mobility and Community Participation in the Extractive Industries, Yukon—hosted from 2014 to 2018 by the community of the First Nation of Na-Cho Nyak Dun, the “Big River People,” in Mayo, Yukon, Canada.

Transforming Transformative Education Through Ontologies of Relationality

It has been charged that transformative learning theory is stagnating; however, theoretical insights from relational ontologies offer significant possibilities for revitalizing the field. Quantum physics has led to a deep revision in our understanding of the universe moving away from the materialism and mechanism of classical physics. Some scientists observe that this shifting view of reality is catalyzing a profound cultural transformation. They have also noted significant intersections between the New Science and North American Indigenous philosophies as well as Eastern mysticism, all relational ontologies. These intersections as well as the theory of agential realism of Karen Barad, feminist physicist, are used to propose a next generation of transformative learning theory, one that is embedded in ontologies of relationality. The author came to relational ontology through environmental and sustainability education. This fruitful cross-fertilization helps illuminate a transformative approach to sustainability education or transformative sustainability education—which has not yet been explicitly theorized. Relationality demands an ethical, ontological, and epistemological transformation. The six criteria that emerge in the overlap between quantum physics, living systems theory from ecology, and Indigenous philosophies can reframe our understandings of transformative education, particularly toward socially just and regenerative cultures, completing the work of unfinished justice and climate movements. Pertinent to adult educators, Naomi Klein (2014) asks, “History knocked on your door, did you answer?” (p. 466).