Scholarly Work - Indigenous Research Initiative
Permanent URI for this collectionhttps://scholarworks.montana.edu/handle/1/15852
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Item Educating for Sustainability in Remote Locations(National Rural Education Association, 2019-07) Reading, Chris; Khupe, Constance; Redford, Morag; Wallin, Dawn; Versland, Tena; Taylor, Neil; Hampton, PatrickAt a time when social, economic and political decisions, along with environmental events, challenge the viability of remote communities, educators need to better prepare young people in these communities to work towards sustainability. Remote locations can be defined by their inaccessibility rather than just distance from the nearest services, while the sustainability construct encapsulates a range of community needs: environmental, social, cultural and economic. This paper describes experiences that involve innovative approaches towards educating for sustainability in remote locations in six diverse countries: South Africa, Scotland, Canada, United States of America, Pacific Island Nations, and Australia. For each, the nature of what constitutes a “remote” location, as well as the detail and challenges of the innovation are presented. Readers should consider how they might more suitably educate the next generation to protect, showcase and learn from/with the local knowledges and capacities of the people and environments in remote locations.Item The motif of meeting: a content analysis of multi-voiced young adult novels(Montana State University - Bozeman, College of Education, Health & Human Development, 2019) Stolp, Susan Hardy; Chairperson, Graduate Committee: Joyce Herbeck; Ann Ewbank (co-chair)The purpose of this study was to discover, through content analysis, polyphonic narrative strategies used in a small sample of multi-voiced young adult novels. The objective was to trace the paths of the individual narrators toward eventual meeting with or understanding of each other, looking for trends, commonalities, and unique qualities that characterize the polyphonic fugue described by McCallum (1999) and Bakhtin (1981). I envisioned these points of meeting as Bahktin's (1981) units of narrative analysis known as the chronotope, perfect alignments in time and space, functioning as connectors among strands within multi-voiced narratives. In Vivo Coding, springing from the actual language of participants, and Emotion Coding, making inferences about narrators' subjective experiences, were the guiding qualitative methodologies used in this content analysis. The combination of In Vivo and Emotion Codes provided the data that was used to analyze and interpret narrators' emotional journeys as well as their interactions with one another. The content analysis revealed a complexity of emotions among the ten individual narrators from the three novels studied. Patterns in their emotional journeys were determined and displayed using artistic representation. Points of meeting between and among narrators proved to be the impetus for individual change and growth. In terms of the fugue, the voices are independent of one another but also have shape and meaning in conjunction with one another (McCallum, 1999), and through analysis and interpretation of narrators' emotional arcs, these shapes and meanings emerged. In terms of significance, this content analysis provided evidence for the use of multi-voiced young adult literature to be a means by which to read with a critical literacy lens, for adolescents to realize their existence as part of a greater whole, and to imagine literature as a catalyst toward personal growth.Item An Apsaalooke view for educational leadership(Montana State University - Bozeman, College of Education, Health & Human Development, 2019) Cummins, Jason Dean; Chairperson, Graduate Committee: William RuffThere have been many calls for Native American communities to be given more self-determination in the education of their children. Yet despite these calls for allowing Native American parents to be included in the education of their children this is not happening (Bird, Lee and Lopez, 2013). In this study the researcher utilizes an Indigenous research methodology adhering the cultural protocols of the Apsaalooke nation and building upon the 4 R's, which are respect, relevance, reciprocity and responsibility (Kirkness & Barnhardt, 1991). This research allowed Apsaalooke tribal members, identified through the protocols of the Ashammaliaxxiia to voice their perspective and expectations for school leaders who serve students in their communities. There were formal interviews, informal visits and personal communications. The research questions that guided this study are: 1. What kind of behavior and actions do Apsaalooke tribal members expect from school leaders such as principals and superintendents serving their students? 2. How can school leaders work well with parents and leaders in the Apsaalooke community? 3. What do Apsaalooke tribal members want school leaders to know and be aware of in the education of the children of the tribe? From the research four salient themes emerged which are: 1. A leaders first job is to learn; 2. Lead through relationships; 3. Crows take education seriously; 4. The preservation of Apsaalooke identity and culture. Seventeen tribal members participated in the study. From the study the researcher found that leaders need to respect the community and build authentic relationships within it by being present and connected to the community. Lead the school with those relationships within the informal leadership model in the community in a more flattened model based on the respect of and the character possessed by influential leaders, rather than a hierarchical one, as well as defend those relationships. Understand the Apsaalooke want their student to achieve academically and help parents to support their students in this and hire and retain quality teachers. Support the preservation and perpetuation of the Apsaalooke way of life.Item Educational Manifest Destiny: Exclusion, Role Allocation, and Functionalization in Reservation Bordertown District Admission Policies(2019-02) Stanton, Christine RogersTowns that border American Indian reservations provide important contexts for studying relationships between educational institutions and marginalized communities. This study applies critical discourse methodologies to evaluate policies from districts bordering reservations, districts geographically distant from reservations, and districts located on reservations. Broadly, the study addresses the question, How do school admission policies perpetuate settler-colonialism? Findings reveal bordertown discourse that excludes Indigenous epistemologies, restricts self-determination, and defines the function of knowledge and peoples to reinforce Eurocentric power structures. The study offers implications for policy makers, district leaders, and community members working to enhance equity, particularly given increased pressure for school choice expansion.Item Different hunting grounds: American Indian tribal college student perceptions of predominantly white institutions(Montana State University - Bozeman, College of Education, Health & Human Development, 2017) Birdhat, Cheryl Polacek; Chairperson, Graduate Committee: Sweeney WindchiefAmerican Indian students who have attended tribal colleges have expressed gratitude, appreciation and pride in their educational and cultural experiences at these institutions. Most of the 37 tribal colleges and universities (TCUs) in the US and Canada currently offer two-year degree and certificate programs. Many American Indian students who wish to continue onto a bachelor degree program from a two-year TCU consider transferring to a predominantly white institution (PWI). This qualitative study was meant to better understand the perceptions that American Indian TCU students have of PWIs and what these students believe would be helpful for them to both transfer and succeed at a predominantly white four-year institution. A phenomenological qualitative study was chosen to better understand the perceptions of PWIs and the needs related to attendance at a PWI by American Indian TCU students. Fifteen American Indian TCU students were interviewed at six TCUs in the state of Montana. There were two research questions that were used to guide this study, the first was what are American Indian TCU student perceptions of predominantly white institutions? The second was how do American Indian TCU students believe PWIs can better assist and support American Indian students who desire to matriculate to a PWI? Although a qualitative phenomenological research approach was chosen to approach the research questions and potential answers to those questions, my research was heavily focused on appropriately utilizing Indigenous research methodology in all areas of this study. It was of paramount importance for me as an Indigenous researcher to be responsible, respectful, reciprocal and relevant in all the relationships that were both enriched and created in this research endeavor. The stories shared with me from 15 American Indian TCU students resulted in six themes emerging from their collective interviews. Those themes were 1.) family and community, 2.) acceptance and acknowledgement of cultural identity, 3.) PWI support and excitement for new opportunities, 4.) TCU love/pride, 5.) Fear and isolation and 6.) Humor and relationships. The findings for this research have significant implications for all those interested in working with and for American Indian students, specifically for PWIs and their constituents.Item The Digital Storywork Partnership: Community-centered social studies to revitalize Indigenous histories and cultural knowledges(2018-09) Stanton, Christine Rogers; Hall, Brad; Carjuzaa, JioannaIndigenous communities have always cultivated social studies learning that is interactive, dynamic, and integrated with traditional knowledges. To confront the assimilative and deculturalizing education that accompanied European settlement of the Americas, Montana has adopted Indian Education for All (IEFA). This case study evaluates the Digital Storywork Partnership (DSP), which strives to advance the goals of IEFA within and beyond the social studies classroom through community-centered research and filmmaking. Results demonstrate the potential for DSP projects to advance culturally revitalizing education, community connectedness, and identity-development. The DSP offers a model for social studies education that is not only culturally affirming and revitalizing for Indigenous communities, but also holds potential for use in all communities. We conclude with recommendations for educators, scholars, and community members engaged in similar efforts.Item Piikani School leadership(Montana State University - Bozeman, College of Education, Health & Human Development, 2018) Hall, Omaksaakoomapi Bradford Roy; Chairperson, Graduate Committee: William RuffThis dissertation focuses on Piikani school leadership as shared through the narratives and experiences of a retired school leader. Noonaki's experiences chronicle her longevity in school leadership and steadfast commitment to integrating the Piikani culture and language into the schools she led on the Blackfeet Indian Reservation. Noonaki's stories provide a realistic view of school leadership challenges she faced and offer her thought provoking knowledge to inspire current and aspiring school leaders to accept the Piikani values into their practices. School leaders are key to advancing Piikani values, culture, and language into the schools they serve on the Blackfeet Indian Reservation. Therefore, school leaders when developing relevant leadership practices, are called upon to commit themselves to practice ai-sii-moki' (guidance, teaching, and discipline), as they encounter and mitigate challenges among community stakeholders, specifically focusing on how they each can support student success. Through Noonaki's transfer of knowledge from her to the researcher, this exchange encapsulates her experiences into stories, told in the places where she practiced school leadership. Community Centered Digital Storywork (CCDS), is an integrated Piikani knowledge dissemination framework, that leverages cultural protocols to capture Piikani ways of knowing. Noonaki inspires current and aspiring school leaders to build their skills and practices around the Piikani values of okamotsitapiyiisin (honesty), ainnakowe (respect), aahsitapiitsin (generosity), waattosin (spirituality), matsisskii or iiyiikittahpii (courage), maanistapaisspipii (humility), and kimmapiiyipitsinni (compassion).Item Measuring work conditions for teachers of American Indian students(2008) Erickson, Joanne L.; Terhune, M. Neil; Ruff, William G.The purpose of this study was to re-validate the Quality of Teacher Work Life Survey (QTWLS) with a population of 404 teachers in Montana schools with predominant American Indian student enrollments; and to describe the job-related stress and satisfaction of those teachers. Factor analysis showed nine satisfaction and eight stress factors with this population compared to eleven satisfaction and 10 stress factors in Pelsma, Richard, and Harrington’s (1989) original study with primarily Caucasian teachers and students. Knowledge of these results on the QTWLS could lead to interventions that contribute to an improved work life for teachers of American Indian students and increased learning among the students.Item Identity, heritage and achievement: Comparative case study of effective education in Indian country(2014) Ruff, William G.A comparative case study design sought to determine how effective schools on Indian Reservations infuse local epistemologies into leadership practices. The converging themes fit a Social Identity Theory model. The leader identity was deeply rooted in the community and the values of the school were beginning to reshape community norms.Item Social justice leadership for American Indian sovereignty: A model for principal preparation(2015-12) Henderson, David; Ruff, William G.; Carjuzaa, JioannaThe Indian Leadership Education and Development project (ILEAD) at Little Bighorn Tribal College and Montana State University did not begin with an intentional focus on social justice; this article tracks the evolution of the program to becoming a model for indigenously sensitive/culturally responsive preparation for K-12 school leaders. Beginning with a U.S. Department of Education grant in 2006 and after three iterations, the program has trained over 70 American Indian school administrators serving Montana, South Dakota, North Dakota and Wyoming. Despite the program's success in preparing school leaders for historically underserved reservations and other schools across Indian country, the program has not achieved success without significant transformation from a dominant society, western academy, typical educational leadership program to becoming a program sensitive to Indigenous ways of being/ knowing but actually honoring and recognizing how these American Indian ontologies/epistemologies made the program stronger for all students - Indian and non-Indian.