Scholarly Work - Indigenous Research Initiative
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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 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 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 Traditional knowledge systems and tribal water governance on Fort Peck Indian Reservation, MT(Montana State University - Bozeman, College of Letters & Science, 2017) Zoanni, Dionne Kae; Chairperson, Graduate Committee: Jamie McEvoy; Jamie McEvoy, Julia Haggerty and Elizabeth Rink were co-authors of the article, 'All the answers are in our culture': integrating traditional knowledge systems into tribal water governance on Fort Peck Indian Reservation, Montana' submitted to the journal 'Geoforum' which is contained within this thesis.The Fort Peck Indian Reservation is located in northeast Montana and is home to the Assiniboine (Nakona) and Sioux (Dakota) Tribes. Conventional oil and gas development and the disposal of produced water has led to the contamination of 15-37 billion gallons of groundwater within the aquifer that had historically been the only source of drinking water for reservation community members. Although the tribes are aware of the contamination plume, exploiting newly accessible shale resources has become a viable option as the tribes continue to try to alleviate the high unemployment and poverty rates of tribal members. Even so, tribal members and authorities also understand the importance of ecological health in fostering a healthy community. A strong movement of cultural resurgence has been in motion, with tribal members looking to traditional stories and lessons in order to guide the future of the community and create community cohesion. Traditional knowledge systems (TKS) have been heralded throughout contemporary Indigenous governance literature as an important dynamic resource for indigenous communities that deal with difficult decisions involving resource management. Using a TKS framework and interviews with tribal members, this research seeks to answer the following questions: 1) What are the TKS that surrounds water and its use for the Nakona and Dakota tribes? 2) What are some of the opportunities and barriers that exist for the successful incorporation of TKS into tribal water governance structures at Fort Peck? Challenges to validity, process, and relevance due to political histories and power imbalances, as well as diverse intertribal knowledge systems, may impede the successful integration of Indigenous knowledge in collaborative water governance initiatives with outside interests. The internal knowledge sharing process has the potential to enhance cultural revitalization efforts on the reservation -- which represent an organic solution that takes place from within the community itself. In addition, TKS-based tribal policies may uphold the expression of tribal self-determination, i.e. the 'governance-value' of traditional knowledge systems.Item Nkʷuwils: becoming one through Sqelixʷ education(Montana State University - Bozeman, College of Education, Health & Human Development, 2017) Munson, Michael; Chairperson, Graduate Committee: William Ruff; Jioanna Carjuzaa (co-chair)To carry the hope envisioned by the Elders and ancestors who have come before us, it is our duty as Séliš and Ql'ispé peoples of The Flathead Reservation, to stand together to redefine success for our children--to re-imagine a system of education that realizes deeper understandings of our traditional languages and cultures, stronger identity, greater pride, higher rates of achievement as determined by our people, and better preparation for our children to live in the best way possible, as strong and proud contributors and leaders for our communities. Guided by teachings passed on since time immemorial, we can meld our traditional languages, cultures, educational strategies, practices, and lifeways with high expectations to provide an education that prepares our children to lead our communities, state, nation and world in spiritual, cultural, linguistic, emotional, physical, and academic ways. The information gathered within this work has been informed by informal conversations with Sqelixʷ Elders, their children, and their grandchildren, which have followed Sqelixʷ life ways to work towards finding a consensus. This collaborative work offers seven key considerations to remember in regards to understanding and carrying on Sqelixʷ education and lifeways: 1) Nkʷuwilš (Intergenerational Nature); 2) St̓ulix̣ Sʔac̓c̓x̣s łut Sqlqelixʷ (Sqelixʷ Worldview; 3) Ɫus Nqwtnaqsms łu Spx̣pax̣t (Importance of Spirituality; 4) Putʔem u Nćxʷlew̓s (Respect and Relationships); 5) X̣est Sm̓im̓eyem łul Scxʷlxʷlt (Appropriate Teachings Throughout Lifetime; 6) Nttelšm u Nttelšmis (Willingness and Wantingness); and, 7) Sxʷiććš łu č̓ Sqlqelixʷ (Contribution to Community). The findings redefine education for our Sqelixʷ people, from womb until we continue our journeys into life with our ancestors. In fact, the key understandings shared are so robust they identify holistic ways of being - as educators, as learners, as people guided by respect, love, hope, spirituality, contribution to community, and so many other values - Sqelixʷ values. They remind us how to live in the best way, with and for our people. This work solidifies the idea that education for Indigenous communities is best when it is defined by the community. It adds an example for others to use as a reference while working with their own Indigenous communit(ies) globally.Item Belief ways of the Apsaalooke: development of a culture through time and space(Montana State University - Bozeman, College of Letters & Science, 2016) Bull Chief, Emerson Lee; Chairperson, Graduate Committee: Matthew HermanThe purpose of this dissertation is to evaluate the oral history of the Apsaalooke for connections to the four Native science foundations. I interviewed the Crow Cultural Cabinet Head to attain the stories for each religion. I then compared the content of each story to the four foundations and found the connections that corresponded. The Clan System connected to the community foundation. The Sweat Lodge connected to the environment foundation. The Sacred Pipe ceremony connected to the language foundation and the Sacred Tobacco Society connected to the spirituality foundation. Although these connections were developed, there are many more that can be made interchangeably. The four foundations of Native science and the four belief ways of the Apsaalooke complemented each other.Item Inquiry into the cultural consciousness of nursing students during a one-week cultural immersion service learning experience within an American Indian community(Montana State University - Bozeman, College of Education, Health & Human Development, 2016) Alexander-Ruff, Julie Heather; Chairperson, Graduate Committee: Arthur W. BangertCultural consciousness is a central element of purposeful and appropriate health care delivery that integrates knowledge, sensitivity and understanding (Korton & Sahtouris, 2001). The preponderance of research across a variety of disciplines suggests that cultural consciousness and awareness is strengthened through self-reflection (Axtell, Avery & Westra, 2010; Danielewicz, 2001; Furlong & Wright, 2011; Gay & Kirkland, 2003; Rew, 2014), dialogue about race (Murray-Garcia, Harrell, Garcia, Gizzi, & Simms-Mackey , 2014), and experience within other cultures (Fredericks, 2006; Kozub,2013; Peaz, Allen, Carson & Cooper, 2008; Stone, et.al., 2014). The purpose of this study was to examine nursing students' perceptions of cultural consciousness pertaining to American Indian culture developed during a one-week cultural immersion service learning (CISL) experience. Specifically, The overarching research question central to the focus of this study was: How do nursing students at this university describe their CISL experience? Three sub questions were posed to inform the main research question. An intrinsic single case study design bounded by the students' perceptions of a cultural immersion service learning experience within an American Indian community was used to answer the research questions. Thirty participants were selected from two cohorts of nursing students enrolled in Nursing Care of Children and Family, a required junior-level course participated in a one-week CISL experience. Data included instructor observations and two sets of student reflections. The data were analyzed using the constant-comparative method (Strauss, 1987). Evidence from clinical reflections demonstrated most students wrestled a mismatch between their initial expectations and the reality of the situation, but several weeks afterward two-thirds of the students integrated the CISL experience into a coherent whole in which cultural consciousness emerged in their reflections. The findings from this study suggest that incorporating CISL experiences into undergraduate nursing curricula may facilitate the development of cultural consciousness and the skills needed for culturally competent care in student nurses. Also, there appeared to be a link between students' ability to recognize their societal privilege, the close proximity of healthcare disparities, and cultural consciousness. Additionally, recommendations were provided for developing a CISL experience within an undergraduate nursing program.Item An evaluation of the Crow Indian 4-H programs(Montana State University - Bozeman, 1971) Weber, Robert Art; Chairperson, Graduate Committee: Gerald D. SullivanDuring the winter of 1971, a survey was undertaken to assess the 4-H program on the Crow reservation in Montana. The survey was conducted to determine new ways to develop a 4-H program that would be more acceptable to the Crow people. A 4-H interview form was developed to survey five areas of influence on the Crow reservation that are felt to be significant in determining how to develop some new approaches to improve the Crow Indian 4-H program. A population of twenty-five people were surveyed, five of which were white 4-H club leaders and twenty who were Crow Indian adults. An extensive survey was also made of literature related to working with disadvantaged low income youth. The literature covered thirteen books and twenty-eight periodicals. Seven areas of study were surveyed. The information presented in Table 2 indicates that twenty (80.0 percent) of the population surveyed would like to have their youth learn skills and values that are related to the Crow culture. This information is in agreement with what Crow parents say about the 4-H program and what they would like their youth to learn as 4-H members. It was recommended that in the future that the Crow Indian 4-H program include projects and activities that are more closely related to the Crow Indian culture. The knowledge gained from the study of the seven areas of related literature was accomplished to develop ethnic sensitivity essential to working with disadvantaged Indian youth and adults. This information combined with the facts recorded from the questionnaire has provided definite information and insights that are intended to be used as guidelines for developing future 4-H programs with the Crow people by the present Extension staff assigned to the Crow reservation.Item A preliminary study of some attitudes toward cultural and educational conflicts of Indian children in Montana(Montana State University - Bozeman, 1970) Visscher, Sietwende Hermberg; Chairperson, Graduate Committee: Elnora A. Old CoyoteItem How cultural factors of Native American children may affect school and test performance(Montana State University - Bozeman, 1979) Taylor, Carmen Cornelius; Chairperson, Graduate Committee: Richard K. Horswill