American Indian individuals, families, and communities have experienced historical waves of separation from relocation to boarding schools to systematic child removal. Fostered and adopted American Indian individuals experience numerous losses that can lead to poor mental and physical health outcomes. Studies addressing American Indian experiences of grief, loss, and identity development are scarce and are limited to small samples utilizing qualitative methods. Grounded in identity theory and ambiguous loss theory, this mixed method study addressed a gap in the literature by exploring experiences of grief, loss, and identity formation following foster care and adoption of American Indian individuals. Secondary data from the Experiences of Adopted and Fostered Individuals Project were used to compare the experiences of grief and the impact of adoption on identity for American Indian (n = 129) and White individuals (n = 166). A chi-square test revealed the relationship between race and grief was statistically significant, X^2(1, n = 295) = 6.23, p < .01, with American Indian participants more likely to report experiencing grief. The extent to which participants who were adopted perceived adoption affected their identity was also significantly higher for American Indian participants (M = 4.31, SD = .99) than their White peers (M = 3.82, SD = 1.23), t(268) = -3.48, p ≤ 001.Thematic analysis was used to examine open-ended survey data, which revealed four themes: (1) loss, which describes the types of losses American Indian fostered and adopted individuals reported experiencing, (2) identity, which describes challenges and meaning making associated with identity formation (3) risk factors, which describes factors that may create challenges to processing grief, loss, and identity formation, and (4) protective factors, which describes factors that may be helpful in managing challenges associated with grief, loss, and identity formation. The findings suggest an explicit connection between loss, grief, and identity formation for adopted and fostered American Indian individuals, as well as specific outcomes and resiliency factors. / Master of Science / American Indian communities have experienced family separation as a result of government policies for centuries. The loss that American Indian individuals experience as a result of adoption and foster care can lead to poor mental and physical health. Few studies address American Indian experiences of grief, loss and identity. Grounded in identity theory and ambiguous loss theory, this mixed method study addressed a gap in the literature by exploring experiences of grief, loss and identity formation following foster care and adoption for American Indian individuals. Data from the Experiences of Adopted and Fostered Individuals Project were used to compare the experiences of grief and the impact of adoption on identity for American Indian and White individuals. American Indian participants were more likely to report experiencing grief. Adoption and foster care also impacted identity development for American Indian individuals more than it did for White individuals. American Indian participants' experiences were organized into themes of (1) loss, which describes the types of losses American Indian fostered and adopted individuals reported experiencing, (2) identity, which describes challenges and meaning making associated with identity formation (3) risk factors, which describes factors that may create challenges to processing grief, loss, and identity formation, and (4) protective factors, which describes factors that may be helpful in managing challenges associated with grief, loss, and identity formation.

This dissertation examines the process of domestication of American Indian children in government-controlled schools through art education. At the end of the nineteenth century, Thomas J. Morgan, Commissioner of Indian Affairs (1889-1893), and Estelle Reel, Superintendent of Indian schools (1898-1910), brought changes to the curriculum of Indian schools by introducing the teaching of elementary art and instruction in "Native industries" such as pottery, weaving, and basketry. I claim that art education was as an instrument for the `colonization of consciousness,' that is, for the redefinition of Indigenous peoples' minds through the instilment of values and ideals of mainstream society and thus for the maintenance of a political, economic, social, and racial hierarchy. Art education served the needs of the late-nineteenth century assimilationist agenda. I consider Morgan's and Reel's national mandates at the turn of the twentieth century and examine their rationales for including drawing and Native crafts in the Indian schools' curriculum. This knowledge of educational programs crafted at the bureaucratic level is applied to an analysis of art instruction in two selected institutions, the Albuquerque Indian School in New Mexico and the Sherman Institute in Riverside, California, from 1889 to 1917. I examine local responses to government policies and daily practices of Indian education at the micro level in order to provide specific information as to the organization, structure, and pedagogy of art instruction within a school day in these particular localities. Finally, I discuss how students' artworks were displayed in the context of exhibitions and national conventions as exemplary evidence of the progress toward civilization, but also of the instrumentality of an Anglo education in reaching this goal. As Indian policy changed, so did the art curriculum of Indian schools; while drawing continued until the mid-1910s Native arts and crafts began to disappear and were eventually discontinued. As activities that promoted independence and individual creativity, they began to undermine the government's agenda. From the early 1890s when it was first introduced into Indian schools to the mid-1910s when it lost its significance, art education was a tool for the assertion of America's hegemonic power.

This book examines the long -term consultation partnership involving a federal agency, a group of American Indian tribes, and a team of anthropologists. This book highlights the history, evolution, dynamics, and results of the consultation relationship between the U.S. Department of Energy Nevada Operations Office (DOE/NV) and 20 tribes and organizations composed of ethnic Numic-speaking Western Shoshone, Southern Paiute, and Owens Valley Paiute -Shoshone people. A team of applied anthropologists currently affiliated with the Bureau of Applied Research in Anthropology at the University of Arizona in Tucson (UofA), and a team of archaeologists from the Desert Research Institute (DRI), a unit of the University and Community College System of Nevada in Reno and Las Vegas, Nevada, respectively, have provided technical assistance and contract consulting services to the Indian tribes and the DOE/NV, first on the Yucca Mountain Site Characterization Office (YMSCO) and, in the past decade, on the Nevada Test Site (NTS). During the early stages of the consultation relationship, the culturally affiliated Indian and pan-Indian entities unified themselves into a single indigenous organization, the Consolidated Group of Tribes and Organizations, or CGTO, for the purpose of defending their collective interests in the lands and resources comprising the NTS in south –central Nevada. Since 1994, this new Indian organization has consulted with the DOE/NV on an increasingly wider range of issues that affect Indian cultural, religious, and resource values on and around the NTS. The book also examines these cultural and religious values regarding traditional lands and resources, and the cultural significance of resources, objects, places, and landscapes within the boundaries of this facility that have been affected by DOE/NV mission activities. The consultation relationship was initiated, and continues into the present, as a result of the implementation of a series of federal environmental laws and regulations that require consultation with American Indian tribal governments when activities conducted with federal funds, in federal facilities, or both, have the potential to adversely impact traditional American Indian resources and cultural practices. Most notable among these is the American Indian Religious Freedom Act (AIRFA), which was passed by the United States Congress in 1978. Prior to that time, cultural resources were managed mainly in accordance with the provisions set forth in Sections 106 and 110 of the National Historic Preservation Act.

abstract: This dissertation is comprised three main sections including a journal article, book chapter and a policy reflection piece. My guiding research question is the following—How do Jemez Pueblo people and their descendants who migrated to California as a result of the Relocation Act of 1956 define their cultural identities? The journal article seeks to address the question: How can we explore the experiences of Urban Native Americans from a strengths-based approach, restructuring dominant narratives, and breaking barriers between urban and reservation spaces? Additionally, the journal article will provide a literature overview on urban American Indian experiences, including the stories of three generations of my family impacted by the Relocation period, in addition to the major findings of my research study. The book chapter is informed by the following question: How might Pueblo perspectives of identity benefit from examining multiple theories of Indigeneity? I seek to explore the complexity of Indigenous identities and examine multiple theories of Indigeneity that can assist Pueblo peoples in thinking about community and membership, and in particular, with regards to those tribal peoples who have relocated away from their Pueblos. I will include salient points from my dissertation research that help us to answer this question. The policy reflections piece conveys the urgency to address the continued use of blood quantum in our Pueblo communities as a measurement for tribal citizenship. Like many other Indigenous parents, my interest in this issue is of personal importance to me as my own child is not eligible for enrollment in any of my tribal nations; thus, I have had to consider what a post “American Indian” identity is going to look like for her. I want to urge Pueblo communities and tribal governance to begin to rethink notions of citizenry and belongingness rooted in our original instructions, what Pueblo people refer to as our core values. The three sections of this dissertation are interrelated in that they seek to grow a more inclusive Pueblo community in effort to retain our cultural practices and belief systems for generations to come. / Dissertation/Thesis / Doctoral Dissertation Justice Studies 2018

The purpose of this project was to prepare a group interpretation script which is derived from the books cited in the title. An effort was made to prepare a unified script reflecting contemporary American Indian concepts of mysticism, philosophy, ecology, psychology, and education by selecting appropriate portions from the three books. The thesis includes a production concept, production procedures, the rationale for selection of excerpts, and the finished script, It is designed to employ seven readers and is divided into six parts. Those elements may be altered to fit various physical arrangements and program lengths.

Doctor of Philosophy / Department of Family Studies and Human Services / Joyce A. Baptist / The Chickasaw represent one non-reservation bound American Indian tribe whose experiences of family life, historical trauma and resilience has not been fully understood. Therefore, this study sought to identify the qualities common to Chickasaw families, Chickasaw families' experiences of historical trauma and the factors that contribute to Chickasaw families' ability to persevere under adversarial circumstances. Using in-depth phenomenological interviews with nine (N = 9) three-generation minimum Chickasaw families, four central themes emerged that answered the four research questions. The first theme, "Chokka-chaffa' Nanna Mó̲́đma Ímmayya/The Family Is Everything" indicated that Chickasaw families were a heterogeneously complex system with a natural orientation toward the family unit itself, whereby the families valued emotional closeness, warmth and affection, quality time together, praise, respect and openness. Families were involved with one another and were active participants in strengthening their own families and communities. Families were prideful of family members' accomplishments and valued extended kin and spirituality. Further, families were confronted with challenges, but showed an ability to "bend, but not break," often citing the very same qualities, such as involvement, pride and an orientation toward family, as contributing to their ability to solve problems and keep the family unit intact. The second theme, "Impalahá̲mmi Bíyyi'ka/They Have It Really Bad," indicated the families experienced historical trauma by mourning the loss of land, language, culture and identity and that losses went unacknowledged by their non-Native counterparts and were ongoing, thus expecting to affect younger and future generations. The third theme, "Chikashsha Poyacha Ilaa-áyya'shakatí̲'ma/We Are Chickasaw, and We Are Still Here" indicated that despite hardships, families saw resilience as a trait found within their Chickasaw heritage. Maintaining a positive outlook, a spirit of determination, a fierce loyalty toward family members and a close connection to the Chickasaw Nation further contributed to families' resilience. The fourth theme, "Hooittapila/They Help One Another" indicated that resilient qualities were passed in a multidirectional pattern throughout all generations of family members, whereby family members from all generations supported and uplifted one another. Also discussed are the study's strengths and limitations and the clinical and research implications for Chickasaw families.

American Indian graffiti muralism is a terminology that embodies the contemporary public art form of mural production by American Indian artists using public art installations to express ontologies of sovereignty, self-determination, and identity in different public spaces and on different objects. To date, there is no scholarship that has focused solely on American Indian graffiti muralism and ethnic markers within the medium of graffiti muralism. The dissertation, "American Indian Graffiti Muralism: Demystifying the Graffiti Medium and the Visual Harmonics of American Indian Signatures on the Modern Landscape," centers on the functionality of American Indian graffiti murals as markers of sovereignty, self-determination and identity in off-reservation municipal urban settings. Using a mixed methods framework of both qualitative and quantitative analysis this dissertation will provide new scholarship within the field of American Indian/Native American Studies and discourses on Native art and Native public art. Due to the fact that these public artworks contain multiple functions and meanings a mixed methods interdisciplinary analysis using the American Indian theoretical model of Survivance coupled with a social science theory of Geosemiotics, interviews with American Indian graffiti muralists, and quantitative empirical data collected through community-based Q survey creates a multi-narrative on the functionality of American Indian graffiti muralism. The aim of this research is to explore the functionality of different American Indian graffiti mural installations using Gerald Vizenor's Indigenous theory of survivance and the social science theory of geosemiotics. The theory of survivance aids analysis on how American Indian graffiti muralists infuse iconography and visual semiotic elements in their public art installations that (re)claim public spaces and infuse ontologies of sovereignty, self-determination, and identity in cityscapes. This is the first usage of survivance theory with Native public art and provides an ethnically appropriate means to investigate American Indian graffiti muralism. Geosemiotics theory provides analysis on how different American Indian graffiti murals interact with the physical landscape they reside within to create ideals of place and place perceptions in the populace. Geosemiotic analysis of American Indian graffiti murals illuminates how the art adds to a pluralistic public dialectic of place. By creating a dualistic theoretical lens this research addresses the suggestion that new discourses on Native art and Native public art require more analysis involving theoretical models and Indigenous ways of knowing through use of survivance theory, while also showing how a secondary social science theory can bolster a qualitative narrative on the functionality of Native public art. Artistic analysis is inherently subjective and the multi-theoretical application in this dissertation addresses how subjectivity and socio-political elements of American Indian graffiti muralism require a fully rounded framework to explore the function of these installations in our cities. The narratives of American Indian graffiti muralists regarding their mural installations offer intimate knowledge on the function of this art form and in this research provides first-person accounts of how artists approach public art differently than their studio art productions. It was also important to offer the perspectives from the artists themselves to illuminate how this graffiti muralism came to be the chosen form of artistic expression. The conversations with Yatika Fields and Jaque Fragua offer a secondary perspective to those of the researcher and public citizens. To further capture all of the perceptions surrounding American Indian graffiti muralism a public survey using Q methodology was completed to provide a platform for community-based input. Q methodology was used as a means to collect empirical data on the subjective attitudes towards American Indian graffiti murals. The output of Q surveying provided the first empirical data on American Indian graffiti muralism and concluded the multi-narrative of this project in the statements generated and tested by multiple public citizens. Furthermore, this multi-narrative foundation furthers future discourses in American Indian/Native American studies, the social sciences, and Native art historical research by offering elements that each can utilize as points of discussion and dissection.

The term Traditional Ecological Knowledge (TEK) is generally interpreted as the knowledge held by Indigenous communities about their environment and the cultural frameworks in which such knowledge is transmitted. There is no universally accepted definition of TEK and interpretations can vary between Western and Indigenous lenses. TEK as an academic field has gained a vast literature base; however, there is a dearth of literature in the wildlife field that expresses TEK through an Indigenous lens. There has been growing attention on TEK in the wildlife profession, warranting further exploration of how Indigenous and Western scientific paradigms may be used together in natural resources conservation. Herein, I present my doctoral research, where I focused on a culturally sensitive approach in the pursuit of TEK studies. I conducted interdisciplinary research with the Yurok Tribe of northwestern California in two parts: (1) a human dimensions study where I interviewed Yurok people regarding TEK and their relationship with wildlife and (2) a wildlife survey on Yurok ancestral lands where I used genetic analyses of scats as a noninvasive method for determining species presence and diet. In addition, I developed a synthesis document regarding historical aspects of Indian Country in the United States and philosophical contexts of TEK as science to facilitate dialogue regarding cultural sensitivity in wildlife research with a TEK component. During an internship with the National Park Service (NPS), I developed a guidance document to provide resources regarding TEK in wildlife conservation and a case study detailing how I navigated my doctoral research. My dissertation consists of five manuscripts, each formatted for a specific journal or the NPS.

Breast and cervical cancer disparities among Hispanic and American Indian women are a significant public health problem. Breast cancer is the most common neoplasm among Hispanic women. Cervical cancer has a higher incidence and mortality among Hispanic women compared to non-Hispanic White women. Breast cancer detection often comes late for American Indian women and breast cancer survival for this population is relatively poor. Hispanic and American Indian women who reside in rural areas of Arizona are especially at-risk of non-participation in breast and cervical cancer screening programs. This dissertation utilized data from two sources: a health-education intervention trial designed to increase mammography screening among women living in a rural area along the U.S.-Mexico border of Arizona and survey data from multiple years of the Arizona Behavioral Risk Factor Survey (BRFS) focusing on breast and cervical cancer screening self-reported behaviors. The purpose of the dissertation research was to identify factors associated with cancer screening behaviors among Hispanic and American Indian women that reside in rural Arizona settings. Hispanic women who participated in the promotora-based educational intervention program were more likely to report receiving a mammogram at the followup compared to women who did not participate in the program. Results from both the baseline community survey and the BRFS showed that Hispanic women who received prior recommendations from a clinician to get both mammography and Pap smear were more likely to report they received a mammogram within the past year and a Pap smear within the past three years. Rural Hispanic and American Indian women reported lower rates of ever having had breast and cervical cancer screening compared to their urban counterparts. Breast and cervical cancer screening use in these populations can potentially be increased with at least two strategies. First, clinician recommendation of both mammograms and Pap smears and opportunistic screening during regular clinic visits may increase breast and cervical cancer screening coverage. Secondly, culturallyappropriate interventions that utilize promotoras or lay health advisors could increase screening rates. In conclusion, Hispanic and American Indian women that reside in rural areas of Arizona, whether throughout the State or along the U.S.-Mexico border, are two underserved populations in Arizona with low rates of breast and cervical cancer screening that need to be addressed in order to reduce the burden of cancer in these populations.

The Tohono O'odham Nation of southern Arizona and northern Sonora Mexico has two distinct and distinctive cultural, social, political and federal histories. The American government politically acknowledges one group while the other is entrenched in Mexican social policy that regards Indigenous peoples as equals to the Mestizo population known as campesinos or peasants. The Sonoran Tohono O'odham community of Al Pi'ichkin or Pitiquito, Sonora, Mexico, has managed to persist and survive into the twenty first century despite the presence of an international boundary and the assimilative efforts of Mexican socio-federal Indian policy.This is an exploration of the issue of cultural continuity within the community of Pitiquito, Sonora Mexico via the following eight themes which emerged from my field work: the oral tradition; kinship; tradition and modernity in 2007; the Feast of St. Francis at Magdalena de Kino; nationalism; importance of photography; identity; and cultural persistence. The final ceramic mural along with the accompanying essay will constitute my Ph.D. dissertation project.