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In recent years, increasing numbers of Indigenous communities in the United States have embraced charter schools as an alternative to traditional federal, district and parochial schools. Often this has been part of an effort begun to further such goals as language and cultural preservation, improved educational programs, and community control of schooling. This study presents, through a single qualitative, ethnographic case study, a detailed portrait of one urban, Indigenous-serving charter school with primary focus on graduates' educational experiences and an exploration of its meaning for them. A portrait of the school is presented, including: the school's history; its mission, goals, objectives; its organizational framework; its curriculum and instructional practices; and its structure and support services. Demographic information about the school's graduates is included. Next the alumni experience is explored in depth. Findings include alumni perceptions of their relationships with staff, alumni perceptions of the curriculum and instruction at the school, and alumni perceptions of school climate. Finally, the characteristics of the schooling occurring at the case site are described in light of the theoretical framework of the study which is based on Jim Cummins' (1989, 1992, 2000) theory concerning empowerment of minority students and the concept of subtractive and additive schooling as described by Angela Valenzuela (1999). Lessons from the case site are also considered more broadly in terms of the challenges and possibilities of Indigenous-serving charter schools in the current educational context.

abstract: Patterns of social conflict and cooperation among irrigation communities in southern Arizona from the Classic Hohokam through the Historic period (c. 1150 to c. 1900 CE) are analyzed. Archaeological survey of the Gila River Indian Community has yielded data that allow study of populations within the Hohokam core area (the lower Salt and middle Gila valleys). An etic design approach is adopted that analyzes tasks artifacts were intended to perform. This research is predicated on three hypotheses. It is suggested that (1) projectile point mass and performance exhibit directional change over time, and weight can therefore be used as a proxy for relative age within types, (2) stone points were designed differently for hunting and warfare, and (3) obsidian data can be employed to analyze socioeconomic interactions. This research identifies variation in the distribution of points that provides evidence for aspects of warfare, hunting, and the social mechanisms involved in procuring raw materials. Ethnographic observations and archaeological data suggest that flaked-stone points were designed (1) for hunting ungulates, or (2) for use against people. The distribution of points through time and space consequently provides evidence for conflict, and those aspects of subsistence in which they played a role. Points were commonly made from obsidian, a volcanic glass with properties that allow sources to be identified with precision. Patterns in obsidian procurement can therefore be employed to address socioeconomic interactions. By the 18th century, horticulturalists were present in only a few southern Arizona locations. Irrigation communities were more widely distributed during the Classic Period; the causes of the collapse of these communities and relationships between prehistoric and historic indigenes have been debated for centuries. Data presented here suggest that while changes in material culture occurred, multiple lines of evidence for cultural continuity from the prehistoric to Historic periods are present. The O'Odham creation story suggests that the population fluctuated over time, and archaeological evidence supports this observation. It appears that alterations in cultural practices and migrations occurred during intervals of low population density, and these fluctuations forced changes in political, economic, and social relationships along the middle Gila River / Dissertation/Thesis / Ph.D. Anthropology 2010

abstract: Since the late 1990s thousands of new Border Patrol agents, hundreds of miles of fencing, and additional immigration checkpoints have been added to the Mexico-U.S. border region. This unprecedented increase in boundary enforcement has strained existing relationships and created new separations between people and places in the borderlands. Southwestern Arizona has been impacted in especially dramatic ways, as the “hardening” of the international boundary has transformed conservation and indigenous spaces into theaters of drug interdiction and immigration control. This dissertation explores this transformation in southwestern Arizona, a region that was known by Spanish Colonial administrators as the Papaguería. With the community of Ajo at the center of the narrative, this dissertation explores the ways that industry and conservation have long shaped the social relations and the landscape of the region. The destruction of old borders, the creation of new borders, and the redefinition of space has been an ongoing process that continues to define some groups of people as insiders and other groups as outsiders. In the current era of border security echoes from earlier colonial encounters reverberate into the present, shaping landscapes and the lives of local residents in the contemporary Papaguería in significant ways. / Dissertation/Thesis / Doctoral Dissertation Geography 2015

abstract: This dissertation examines songs, sticks, and stories pertaining to Tohono O'odham pilgrimages to Magdalena, Sonora, Mexico, the home of their patron saint, Saint Francis. In the sense that Tohono O'odham travel to Magdalena in order to sustain their vital and long-standing relationship with their saint, these journeys may be understood as a Christian pilgrimages. However, insofar as one understands this indigenous practice as a Christian pilgrimage, it must also be noted that Tohono O'odham have made Christianity their own. The findings show that Tohono O'odham have embedded, or emplaced, Christianity within their ancestral landscapes, and that they have done so in a variety of ways through songs, staffs, and stories. This work emphasizes connections between O'odham processes of producing places and persons. Songs associated with the journey to Magdalena, which contain both geographical and historical knowledge, foreground the significance of place and the movements of various persons at the places mentioned within them. The staffs of O'odham walkers, like other sticks, similarly contain both geographical and historical knowledge, evoking memories of past journeys in the present and the presence of Magdalena. Staffs are also spoken of and treated as persons, or at least as an extension of O'odham walkers. O'odham stories of good and bad walkers illustrate contested O'odham ideologies of socially sanctioned movements. Finally, this dissertation concludes by demonstrating some of the ways in which O'odham senses of their own history diverge from academic models of Tohono O'odham history and the history of Christianity in the Americas. / Dissertation/Thesis / Ph.D. Religious Studies 2013

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The historical and ecological relationships between the Tohono O'odham and the Sonoran desert landscape are expressed in the stories they tell. The Tohono O'odham have lived in the deserts of southwestern Arizona and northern Mexico for centuries, interacting with their environment and gaining intimate knowledge of desert botanical communities. Many of these interactions are dramatized in their traditional oral narratives. I have characterized those traditional oral narratives that illustrate and articulate Tohoro O'odham interrelationships with Sonoran desert botanical communities as "plant emergence narratives." These stories embody and express the reciprocal relationsihp between the Tohono O'odham and the plants they cultivate or harvest from the wild. In examining these narratives, I discuss some of the many levels on which they operate, specifically the intersection of cultural worldview with scientific data, or what I term "cultivation lore." This discussion focuses on an exploration of the stories of corn emergence to the Tohono O'odham, with comparative analysis of stories that dramatize wild plant emergence. The significance of these narratives to the Tohono O'odham and to others is discussed in the context of history, folklore, and ecology, specifically the current crisis in loss of biological diversity. By exploring the cultural value and ecological content of these plant emergence narratives, I suggest that we may discover solutions to the question of how we may live with awareness and conviction to both our human and ecological landscapes.

In the late 1970s, Southern California Edison Company proposed the construction of a 500 Kilovolt transmission line from Buckeye, Arizona (just west of Phoenix) to the Devers substation near Banning California. The proposed routes crossed the traditional territory of numerous Native American groups such as the Cahuilla, Chemehuevi Southern Paiutes, Cocopah, Mojave, Maricopa, O’Odham, Quechan, and Yavapai. As required by the National Environmental Policy Act, an environmental impact assessment was conducted to understand potential impacts this project could have on human and natural resources. For the first time since the passage of NEPA, Native American concerns were fully considered. This report presents the findings of the first Native American social impact assessment in the United States. This report presents contemporary Native American values that were pertinent to planning, construction, operation, and maintenance of high voltage generation and transmission facilities. The ethnographic study also considered the following aspects: (a) determine if, where, and in what manner such values were relevant to the Devers Palo Verde study area, (b) define differing levels of significance that Native Americans assigned to geographical points, zones, or issues within the subject study area exhibiting such values, (c) assign appropriate sensitivity ratings to the pertinent points, zones, or issues of significance and rank such points, zones, and issues from highest to lowest, explain what actions might constitute varying degrees, kinds of impact to those points, zones, or issues, and (e) provide recommendations for mitigation of negative impacts to those points, zones, or issues.

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Les Hohokam et leurs descendants les Akimel O'Odham ont exploité et irrigué la basse vallée de la Salt et la moyenne vallée de la Gila dans le bassin semi-désertique de Phoenix en Arizona depuis presque deux millénaires. Leur histoire culturelle repose sur une interaction constante de ses membres avec une ressource rare, l'eau. Pour comprendre les dynamiques socio-environnementales, résultats de cette interaction sur la longue durée, nous avons adopté une approche géoarchéologique, chronologique et paléoenvironnementale des systèmes hydrauliques et des formations alluviales, approche affinée par les méthodes géophysiques et micromorphologiques. La reconstruction de l'agro et de l'hydrosystème met en relief un développement de l'irrigation autour de 300 apr. J.-C. lors de conditions environnementales stables mais sèches. De 300 à 1050 apr. J.-C. (période pré-Classique), l'agrosystème Hohokam est caractérisé par une irrigation efficace de la plaine alluviale et des basses terrasses, qui s'exhaussent puis se stabilisent entre 850 et 1000 apr. J.-C. (Petit Optimum Climatique Médiéval) Un épisode d'élargissement puis d'incision est enregistré entre 1050-1150 apr. J.-C. Malgré un entretien poussé des structures hydrauliques, l'organisation du territoire évolue. Les basses terres sont abandonnées, de nouveaux systèmes d'irrigation sont construits et les pratiques agraires se diversifient. L'exhaussement du lit est à nouveau attesté à partir du 13ème s. et le fonctionnement de l'irrigation est optimal entre 1150 et 1450 apr. J.-C. (période Classique). Le bassin de Phoenix est toutefois abandonné jusqu'au 17ème s. Cette déprise agraire est associée à une phase de stabilité du paysage, entre 1450 et 1600 apr. J.-C, puis par une reprise rapide de l'aggradation associée à une forte mobilité fluviale jusqu'en 1870 (Petit Age Glaciaire), date après laquelle le système s'incise à nouveau. L'agrosystème Akimel O'Odham fonctionne de façon optimale du 17ème jusqu'à l'arrivée massive des pionniers (circa 1870), après laquelle il évolue de façon presque irréversible (réduction de la superficie irrigable, coupe du bois, pratique de l'agriculture sèche). Ces résultats permettent d'aborder les modalités de la morphogénèse en contexte semi-aride mais également les concepts de rupture et de stabilité socio-environnementale. Nous réfutons l'hypothèse d'un déclin d'origine environnementale autour de 1450 apr. J.-C. Par contre, une crise environnementale autour de 1000-1150 apr. J.-C., associée à des conditions climatiques contraignantes (changements climatiques rapides avec épisodes El Niño) conduisant à des migrations massives et une surexploitation du territoire dans un milieu déjà fragilisé car trop spécialisé, pourrait être responsable du lent déclin de la communauté d'irrigation Hohokam, 200 à 300 ans plus tard. Le système socio-environnemental des Akimel O'Odham au 19ème s. semble reproduire le même schéma sur une échelle spatiale et temporelle plus réduite.