A Report on American Studies in Schools" (my translation), was not written primarily for philologists in American literature.It was addressed to educators wanting to teach about Native Americans in class, and motivated by my desire to help deconstruct "deutsche Indianertmelei" (or "German Indianthusiasm"), thus helping to facilitate the unlearning of racial stereotyping in German schools.It begins by explaining that in the 1970s there had been a resurgence of interest in so-called Indianer, ideologically undergirded by a widespread critique of U.S. imperialism in Vi t Nam and a growing solidarity with the Red Power movement in the United States.Having been myself an ardent "Indianthusiast" during childhood, my academic interest in Native Americans began with a review article, "Sitting Bull and Siegfried" for Kritikon Litterarum in 1975, followed by a second one in Amerikastudien / American Studies three years later.At that time, I did not even know that Native American studies (NAS) existed at some universities in the United States, but with the article discussed here, I began contributing to NAS myself.The scholarly discussion about how to introduce Native American studies as an academic inter-discipline in Europe did not occur in Germany until 1985 (Feest et al.).In 1975 and 1976, my students developed a questionnaire to find out what sixth-graders already knew about Native Americans and what they wanted to learn in addition for an extended interdisciplinary project, "Indianer in Nordamerika/North American Indians" (in English, social studies, and geography), which we taught at local schools near the University of Osnabrck (see Lutz, Hensel, et al. 5).After evaluating almost five hundred of these questionnaires, I was struck by the overarching

Redface: Race, Performance, and Indigeneity enters the scene as a landmark work of theater history-but to call this book only "theater history" would be to ignore its most significant contributions.As Hughes elucidates the systems and processes that built, enabled, circulated, and still perpetuate redface, she continually links methodical historical investigation with "understand[ing] the current political climate that undermines Indigenous sovereignty, nationhood, and self-determination" (3).Hughes's evidence primarily addresses the land currently known as the United States, and does so with nuanced specificity-or rather, specificities, since the Indigenous nations and contexts vary.Yet, the points made about redface as "the way American aesthetic culture works to define and delimit its idea of and relationship to Indigenous bodies" provides knowledge for other settler-colonial processes and other examples of racialized representations (3).Likewise, though the case studies draw from nineteenth-and early twentieth-century stages, Hughes's deep groundings in Native American studies, American studies, and cultural studies, as well as theater studies, does indeed demonstrate "how seemingly frivolous phenomena like theatrical fads and amateur theatrics reveal the political, legal, and ethical stakes of racial representation" (23).Appropriately, Redface comes from NYUP's "Performance and American Cultures" series, dedicated to "publishing books that use performance to think historically."This book does that and more; it thinks in multiple temporal directions and links temporalities in its stakes, revealing redface as not only ongoing but adapting and calling for adaptative strategies for reading, revision, and resistance.Redface resists simple answers that would allow readers to check the "learn about Native Americans" ally box and move onward.Indeed, Hughes repeatedly underlines the labor necessary to unlearn and learn.For one thing, no single definition of "redface" pops up ready for easy extraction.Rather the shifting and enmeshed nature of the concept requires learning to read it in relation to varieties of contexts across time and space, from costuming "Pocahontas" in Disney parks to "sexy" Halloween costumes to the safety of Native women, from census counts to eugenicist-minded clubs, from the nineteenth-century play Metamora, the Last of the Wampanoag to ongoing Mashpee Wampanoag sovereignty, from Wild West shows to Hollywood and Broadway.To further stretch reading practices and embodied experiences, Hughes "ends" the book with a "provocation" to "refuse" and to "relearn," acknowledging the labor and emotion that will accompany such refusal and relearning, and then encouraging readers to practice reading against habit and expectation with the essay "Hinushi Inla," which actually reaches back throughout the book (218).In Choctaw, a winding, different trail, "Hinushi Inla," is "interspersed, nonsequentially" throughout chapters 1-4 (20).Hughes describes the book as a "braid," and it does plait disciplines and eras (17).It also braids transcultural awareness with deeply personal autoethnography, making it a book that only Hughes could write, but that will prove useful to many audiences.In terms of autoethnography, Hughes shares images of her own Certificate of Degree of Indian Blood card, allowing a real foundation upon which to ground the often-confusing discussion of blood quantum, rolls, and the system of recognition intended to erase Indigeneity.Appearing within a chapter on "Authentic Indians" from Edwin Forrest's Metamora to Buffalo Bill's Wild West show, this reminder of contemporary Native peoples'

Two major efforts by Indigenous scholars include advocating for Indigenous sovereignty and theorizing relation-building with non-Indigenous people. As attempts are made to indigenize the academy, can inspiration be drawn from past Indigenous scholars who were ahead of their time in a dual commitment to both goals? This paper focuses on Alfonso Ortiz, a former Native American scholar, activist, and anthropologist. Exploring his archival collection, held at Princeton University, lends insight into his hybrid positionality in higher education. Seeking to unravel the way Ortiz mediates between institutions, epistemologies, and people, a thematic analysis of archival materials unravels three forms of hybridity: Native-educational, institutional-activist, and anthropologist-activist. Ortiz’s case shows that hybridity is not a roadblock to Native American priorities; on the contrary, hybridity provides tools for agentive action carried out on behalf of Native American communities. More importantly, the implications of each form of hybridity raise new questions for non-Indigenous institutions and individuals, which may need to rethink their purposes as they are called into relation with Indigenous students, faculty, and communities. KEYWORDS: Indigeneity; Hybridity; Alfonso Ortiz; Relationality; Sovereignty; Native American Studies; Archival Analysis; Agency

“The Kind of People That We Are”: The Critical Role of Children’s Literature in Native American and Indigenous Studies

Distributed by Green Planet Films, PO Box 815, Stonington CT 06378; 415-377-5471Produced by Ligne de FrontDirected by Kristell Bernaud2024, Streaming, 52 mins The documentary The Native American Renaissance is a well-produced and technically excellent film that highlights the resurgence of Native American culture. It effectively showcases the economic, social, and cultural developments occurring on various Indian reservations in the United States, primarily focusing on Plains Indian reservations that have emphasized economic progress within their communities. The film presents a diverse array of developments and accurately depicts how these reservations have worked to improve conditions for their inhabitants. While it does address some negative aspects of reservation life that remain unresolved, the overall tone is upbeat and optimistic. However, this positive outlook can also be seen as a drawback. The film simplifies the complex realities of life on reservations, as many areas depicted do not reflect the darker sides that exist in many of these communities. Additionally, the level of success in terms of infrastructure, culture, and economic conditions varies greatly among Native American reservations. Some have seen significant economic growth, which sometimes comes at the cost of cultural identity. Conversely, others have successfully merged cultural renaissance with economic prosperity. Notably, the film neglects to showcase reservations that have neither experienced a cultural revival nor economic advancement. As a result, viewers might mistakenly believe that the film presents a homogeneous and optimistic narrative applicable to all Native Americans and their reservations across the country, which is misleading. The diversity among Native American tribes and nations is vast and is not represented adequately in this documentary. On the positive side, the film accurately captures the shared history and culture present in many Native American tribes and illustrates how this cultural backdrop has contributed to improved lives for their people. It also effectively portrays the interaction between Native American culture and the surrounding American culture, highlighting the increasingly positive nature of this relationship. From a technical standpoint, the film is impressive, featuring excellent videography that captures the viewer's attention. The dialogue is well-structured, progressing the narrative at an appropriate pace. The language used throughout is English, making it accessible without the need for subtitles. Although produced in France, it has been released in both French and English versions, with the English version being easily comprehensible for all audiences. This documentary is engaging enough to hold the interest of grade school students, but its intellectual components are best suited for high school through general audiences. The film is readily available through various outlets, including Amazon, at a reasonable price, making it easily accessible to the general public. Given its subject matter and production quality, it would be a valuable addition to most libraries. At the academic level, this film is appropriate for high school through college audiences. While the content may be somewhat simplistic for graduate-level studies, it is well-suited for introductory courses in Native American studies at the undergraduate level. Academic institutions focusing on Native American studies, history, social science, and cultural programs should definitely include this film in their collections. Considering its educational value and technical excellence, it is rated highly recommended.

The 2015 Native American and Indigenous Studies Association (NAISA) annual conference was held in Washington D.C., attracting around 1,000 attendees. The conference featured discussions on important issues such as Native pride, battles for indigenous rights, and the importance of Native scholarship. Various panels covered topics including gender studies, indigenous studies beyond North America, and a critical discussion on the UN Declaration on the Rights of Indigenous Peoples. The author reflects on presenting a paper on Fourth World Theory and Indigenous Pedagogies at the conference, emphasizing the importance of indigenous epistemologies in education. The conference concluded with plans for the next meeting in Honolulu, aiming to deepen connections between Native American studies and Pacific studies.

This article, written by researcher Emil' Keme, from the K'iche' Maya people and originally published in Maya K'iche', Spanish and English, in the journal “Native American and Indigenous Studies Association”, is a seminal text on the proposition of the Abiayala category as an interpellation of the structures of coloniality and modernity, in which the nomenclature of America serves to erase the original peoples of this land, their histories and cultures that resisted and resist the various genocides, epistemicides and ethnocides have passed and continue to pass, keeping alive their struggles for the preservation of their way of being in the world, for their territories and rights. By affirming Abiayala as a place of trans-hemispheric indigenous enunciation, the author presents possibilities for thinking and producing bridges of unity, dialogue and mutual strengthening for these struggles, keeping in mind the great diversity of these peoples given the similarity of their needs, difficulties and challenges, especially organization and political action in the search for achieving and guaranteeing rights. Thus, this resignification goes beyond the scope of language, encompassing the epistemological, geographic, political and cultural, in a process of reaffirming the identities of each indigenous people of Abiayala and their indigeneity based on ancestry.

Abstract: Narrating a grounded humanity in the Kanaka Maoli–led movement to defend Mauna Kea in Hawai'i against the Thirty Meter Telescope project, we can see how mutually constituted life outside the Euro-American humanism of the colonial here-and-now substantively challenges the status quo of white supremacist settler colonialism and its diffuse yet connected materializations of occupation, apartheid, and genocide. This article argues that a radical relationality arose and continues rising, even across the pages of this special issue, between Kānaka Maoli and Palestinians in the shade, protection, and authority of Mauna Kea. Three critical points of encouragement for the field of Native American and Indigenous studies concerning the question of Palestine are offered here to unsettle exclusionary and prescriptive ideas about global indigeneity, hegemonic notions of Indigenous politics, and liberal concerns with resistance and decolonization. Although the field has been constituted through courageous interventions by scholars comparing U.S. and Israeli settler colonialisms, and forwarding analyses and arguments about transnational and international solidarity between Native peoples subjected to and resisting settler-state regimes, this intersection is still peripheral. There remains an elephant in the room: What is Native American and Indigenous studies going to do about the Palestinians?

Abstract: This contribution is a revised version of a presentation given by the author at the most recent annual meeting of the Native American and Indigenous Studies Association (NAISA) for a roundtable under the title: "Academic Excellence, Political Activism, and Solidarity with Palestine and the Projects of Comparative, Global, and Critical Native Studies" held on Friday, June 7, 2024, in Bodø, Norway. In addition to the edited text of the presentation, this essay includes a short introduction posing questions that framed the talk and lingered well after. Since more questions than answers emerged from this session, this contribution attempts to challenge the political-scholarly divide and is a call for action for Palestine and with Palestinians.

Enduring Palestine: Critical Interventions in Native American and Indigenous Studies

Abstract Lynn Riggs was born a citizen of the Cherokee Nation in 1899 and became a citizen of the US by a special act of Congress in 1901. Once he left the Indian Territory of his childhood and the young state of Oklahoma, he established a network of friends and collaborators in the arts in places such as Santa Fe, Hollywood, Provincetown, and New York City. Riggs found the most satisfying experience of belonging within this community of artists, in which he practiced and later theorized a kind of aspirational citizenship: the people in his built community supported each other personally, professionally, and financially and collaborated on works of art. Riggs’s life as a gay Cherokee dramatist provides a compelling and, for the period, an anomalous answer to an enduring question in Native American and Indigenous Studies: How does an Indigenous person respond when statehood and US citizenship erase (or aspire to erase) belonging in a tribal nation, enforce the denial of one’s Indigeneity, and require Native people (among others) to endure various forms of exclusion (e.g., segregation, isolation on reservations, suppression of voting rights, racial violence)?

This essay contends that recent activism and scholarship from the field of Native American and Indigenous Studies (NAIS) demonstrates an intricate, reciprocal link between Native protest and care. To explore this topic, I discuss two contemporary cases of Ojibwe-led land stewardship: acts of protest to protect forests at Leech Lake Reservation, and acts of care to steward manoomin at the headwaters of the Mississippi River. I then consider the ongoing Stop Cop City movement as one projective example of Indigenous protest and care’s broader applicability. Throughout, I explore connections between these two contemporary efforts with the methods of Indigenous protest and stewardship as outlined in recent NAIS theory. From these studies, specific methods emerge for environmental planning and landscape fields to embrace as integral landscape stewardship practices, including cultural labour, Indigenous irony, collective action, and legal resistance.

ABSTRACT This forum indexes conversations among Asian American, Native American and religious studies scholars. Land and spirituality are central to Native American and Indigenous religions and Pacific Islander/Oceania/Pasifika studies but remain understudied in the subfield of Asian American religions. Trading views on affective attachments, sovereignty, and responsibility, we explore belonging as place-based; relationships among Indigenous, settler, and immigrant peoples; Indigenous and settler orientations to land; and Christianity and minoritized religions in the United States. We interrogate settler colonial hierarchies and objectifying land as property. We seek to build more substantial solidarities in support of Indigenous sovereignty and the decolonizing of Land.

Abstract: This essay covers moments in Carter Revard's personal and professional history, while also discussing his important contributions—as scholar, critic, poet, and translator—to Middle English, Anglo-Norman, and Native American studies. It probes the continuities among these aspects of his life and writings. An appendix provides a full bibliography of Revard's scholarly articles and notes, and also his books of poetry and personal essays.

"The two projects featured in this article are made with a digital tool called ArcGIS StoryMap and were final project submissions for Geography 311, Geographic Research and Writing, and Native American Studies 307, Nature and Issues of Genocide. StoryMaps are one of many different resources..."

ABSTRACT Ecology is a keyword regularly invoked by rhetoricians invested in environmental communication. Attention to ecology in rhetorical studies coincides with calls from rhetoricians to engage with Indigenous thought and theory and with critiques of #RhetoricSoWhite. We argue that notions of ecology in rhetorical studies could benefit from anticolonial turns that center Indigenous thought and theory through direct engagement with the field of Native American and Indigenous Studies (NAIS). More specifically, we explore four key concepts from NAIS – relationship, responsibility, reciprocity, and redistribution – as productive sites for challenging white, colonial, and Eurocentric understandings of ecology. Rooted in NAIS scholarship on ecological relations, we conclude by reflecting on each term as a starting point for fostering more anticolonial relations and academic kinship between the fields of rhetorical studies and NAIS.

Abstract This essay details specific approaches to using the Smithsonian Institution’s digital archives as tools for teaching with primary resources in American Studies and Native American and Indigenous Studies classrooms beyond the United States. The applications of these strategies are transferable across the humanities and social sciences. The article is based on my experience as a 2022–2023 “Teaching with Primary Resources” Fellow with the Smithsonian’s Archives of American Art, an experience of intensive collaboration on course and assignment design with Smithsonian archivists, archival pedagogy experts, and former and current fellows. The article reflects on and presents as models the archive-based syllabus and corresponding assignments that I created as open access educational resources for the fellowship’s capstone deliverables. Through these discussions, I highlight the challenges and payoffs of using digital archives as teaching tools abroad, hoping to provide guidance and motivation for educators who may be considering whether, why, and how they might introduce digital archives into their own pedagogy.1

Abstract Introduction: Among all U.S. racial/ethnic populations, Native Americans (American Indians) experience the highest rates of commercial tobacco use and lung cancer incidence and mortality. The goal of the Native American Commercial Tobacco and lung cancer screening InterventiON Study (NACTIONS) is to address these disparities by measurably increasing lung cancer screening (LCS) in the context of smoking cessation. Building off a history of collaborations, the University of California, Davis (UCD) reached out to two Native-serving Federally Qualified Health Centers (FQHCs) in its catchment area to co-design means to improve lung health among their Native patients. Methods: In recognition of the extra time and effort involved, the UCD offered modest funding to these two FQHCs in inland northern California as well as gift cards for providers in sharing their practices in offering smoking cessation and LCS as well as interviews with their Native patients. Eligibility criteria for LCS were based on the 2021 US Preventive Services Task Force Recommendations that specified age: 50-80 years old and smoking history of 20 pack years for current smokers or those who quit within the past 15 years. We interviewed 14 providers and two categories of Native patients: both who had completed LCS (n=9) and those who are eligible but had not yet been screened (n=8) to understand facilitators, barriers, and solutions. A Native leader provided us with a conceptual framework to understand Native resiliency in addressing addiction to guide our approach. We also convened monthly meetings to discuss observations and co-design next steps. Findings: Both FQHCs reported approximately 400 Native patients eligible for LCS, but the readiness levels for interventions to promote smoking cessation and LCS were not the same. Each FQHC is under-resourced and each FQHC’s electronic medical system was not originally formulated for research. However, IT directors were willing to increase their scope to document patients’ readiness for intervention and their smoking histories through the LCS process. Common to both FQHCs is the essentiality of earned trust with their patients; adapting each FQHC’s electronic health system for precisely identifying eligible patients and longitudinally following them; assessing their social determinants of health; and the need to provide lung health education for the entire community. For instance, the high prevalence of diabetes, substance abuse, homelessness, etc. must be considered and the need to have tribal, friends, and family support for lung health can be reinforced through community-wide health education and patient navigation. Conclusions: This needs assessment documented factors that will enhance efforts for promoting LCS and smoking cessation at two Native-serving FQHCs. Promoting lung health through smoking cessation and increased completions of LCS can be better achieved through collaboration, addressing both social and physiological determinants of health, and earned trust. Citation Format: Julie Dang, Mayra Sandoval, David Cooke, Miriam Nuno, Carla Martin, Bobbi Jo Simmons, Teresa Martens, Elisa Tong, Moon S. Chen Jr. Assessing Native Americans’ readiness for lung cancer screening and smoking cessation [abstract]. In: Proceedings of the 17th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2024 Sep 21-24; Los Angeles, CA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2024;33(9 Suppl):Abstract nr B044.

This article brings together diverse fields, research methods, and sources to define suburban American Indians in relation to place, identity, and homeownership. With Minnesota and the suburbs of the Twin Cities as a focal point and case study, the author centers the rich, scholarly field of Native American and Indigenous studies to draw attention to suburban Indians as a growing and unique subgroup of American Indians. Though inherently humanistic in nature and drawing on auto-ethnography and oral history, this work draws on select quantitative sources to better understand suburban Indians, particularly in terms of homeownership. In doing so, this article adds to and advances scholarship on off-reservation Indians and highlights the role of homeownership as a draw to more suburban areas. This article sets the stage for a new line of inquiry that centers contemporary American Indian people in suburbs by offering a lens through which to analyze American Indian people who do not fit into the neat, yet dated, categories of on- and off-reservation Indians.

In April 2023, the American Indian Culture and Research Journal (AICRJ) officially re-launched as a diamond open access journal with eScholarship Publishing, the University of California’s open access, library-based publishing service. This ‘flip’ from a subscription-based publication model unlocked nearly 50 years of research in Native American studies and ensures that future work will be openly available to everyone. “Of all the communities represented in scholarship, Indigenous communities often lack the financial and institutional resources to even see what has been published about their lives,” notes Editor in Chief, Dr. David Delgado Shorter. “Reaching a point where we could be fully accessible was long in the making in American Indian Studies at UCLA, our host institution.”In this presentation transcript from the International Federation of Library Associations and Institutions’ (IFLA) Library Publishing Special Interest Group meeting at the 2023 World Library Congress Satellite, representatives from AICRJ and from the eScholarship Publishing program describe in greater detail the impetus for this transition to open access, the institutional and community-driven funding model that made it possible, and the efforts that went into migrating the journal, including its back issues, to a library publishing environment.