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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

<p> The purpose of this qualitative multiple case study was to explore the value of leadership development programs from the perspectives of leaders in a First Nation, located in Canada. The goal of the study was to explore the perceptions of tribal leaders on the cultural appropriateness and perceived benefits of leadership development programs. A purposeful sampling criterion was used to select seven participants for the study. Multiple sources were used for evidence collection: in-depth interviews, observations, Council meeting minutes, and an annual audit report. Analyzing the data involved comparison and cross-case analysis techniques to synthesize the findings and identify recurring themes. The findings and conclusions showed rich descriptions of 17 sub-themes divided into three themes: seven sub-themes address the value and meaning of leadership, four sub-themes deal with the adequacy of leadership development programs, and six sub-themes focus on the cultural appropriateness of leadership development programs. The importance of retaining and preserving the cultural values and beliefs in leadership roles among the leaders of this First Nation was evident. This study may contribute to the cultural-appropriateness of leadership development programs focusing on the cultural traditions and ways of life of First Nation people.</p>

<p> The Xicaque, a people of colonial Honduras, confronted Spanish settlers who sought their acculturation through diverse strategies. When Spanish settlers implemented policies such as <i>entrada, reducci&oacute;n</i> or <i> misi&oacute;n,</i> the Xicaque or Xicaque <i>capitanes</i> responded with dissidence and flight. Despite the foundation of a few <i> misiones</i> the Xicaque progressively became avoidant of the Spanish settlers who continued to seek their change by Spanish policy, at the Spanish <i> misiones</i> or at their homelands. This aversion became more pronounced in 1751 when a smallpox epidemic decimated the Xicaque populations at the <i> misiones.</i> Aside from this general distrust that existed between the Spanish and the Xicaque, the Xicaque did engage in trade outside of the previously discussed channels made by Spanish policy. Yet, the overarching pattern of avoidance would characterize Xicaque/Spanish interaction until 1821. Unlike previous scholarship, this study of the Xicaque ethnohistory offers the most complete description of Xicaque culture during the colonial period. Furthermore, it analyzes interaction between the Xicaque and the Spanish since the inception of contact, circa 1676, towards 1821. The broadest range of contact between the Xicaque and the Spanish studied to date.</p>

<p> This study analyzed intercultural communication and cross-cultural hurdles between a multinational mining company, &ldquo;the Company,&rdquo; and the indigenous Western Shoshone community in Northern Nevada. Standpoint theory, as presented by Wood (2004), was the framework used to analyze the engagement methods utilized by the Company and the local tribal organizations to identify communication barriers between the two groups. This study explored an external perception of the Company and the general mining industry from tribal employees, as well as the unique perspective of those participants who bring a Native American standpoint to their position of employment within the Company. Research data was derived from focus groups of the Company employees of Native American descent and targeted interviews with external Native American stakeholders. The focus group participants varied by departmental function, tenure, and standing across multiple geographic operations, while the interview participants were employed by two different tribal organizations. Focus group and interview data each highlighted a discernable gap in the Company&rsquo;s current outreach with the local Native American communities and indicated key areas for improvement. Both internal and external participants recommended improvements to the Company&rsquo;s communications strategy and provided specific examples of culturally effective outreach methods and topics. These disparities originated from differing cultural perspectives and standpoints between the Company and the Native American communities. Through improved dialogue practices and communication outreach, this intercultural relationship can progress.</p>

<p> This thesis interweaves the theories of Jungian psychology with the Native American Winnebago tribe&rsquo;s trickster mythology in order to identify what the role of the trickster is in the process of research. With an alchemical hermeneutic and heuristic methodological approach, the researcher becomes the subject of the thesis. In this intertwining of ideas and heuristic methodology, the trickster archetype traps the researcher in such a way that promotes assimilation of unconscious material through the use of dream work, shadow integration, and the exploration of countertransference and individuation. This thesis emphasizes the hermeneutics aspects of psychotherapy and explores the therapeutic relationship from a Jungian perspective. In documentation of the personal experience of the researcher, the trickster helps to illuminate that which is not understood.</p>

<p> American Indian music and dance traditions unilaterally contain the following three elements: singing, dancing, and percussion instruments. Singing and dancing are of the utmost importance in American Indian dance traditions, while the expression of percussion instruments is superfluous. Louis W. Ballard has composed a piece of music for percussion ensemble which was inspired by the music and dance traditions of American Indian tribes from across North America. The controversy that this presents is relative to the fact that there is no American Indian tradition for a group comprised exclusively of percussion instruments. However, this percussion ensemble piece, <i> Cacega Ayuwipi</i>, does exhibit the three elements inherent to all American Indian music and dance traditions. <i>Cacega Ayuwipi</i> is consistent with American Indian traditions in that the audience must see the instruments, watch the movements of the percussionists, and hear the percussive expressions in order to experience the musical work in its entirety.</p>

<p> The examination of the tools that prehistoric people crafted for subsistence and related practices offers distinctive insights into how they lived their lives. Most often, researchers study these practices in isolation, by tool type or by material. However, by using a relational perspective, my research explores the tool assemblage as a whole including bone, stone and shell. This allows me to study the changes in tool industries in relation to one another, something that I could not accomplish by studying only one material or tool type. I use this broader approach to tool manufacture and use for the artifact assemblage from Crystal River (8CI1) and Roberts Island (8CI41), two sequential Middle and Late Woodland Period (A.D. 1-1050) archaeological sites on the central Gulf coast of Florida. The results of my research show that people made different choices, both in the type of material they used and the kind of tools they manufactured during the time they lived at these sites as subsistence practices shifted. Evidence of these trends aligns with discrete changes in strata within our excavations. The timing of depositional events and the artifacts found within each suggest people also used the sites differently through time. These trends exemplify the role of crafting tools in the way people maintain connections with their mutable social and physical world.</p>

<p> Within the space of a battle to halt ski resort expansion and snowmaking on the San Francisco Peaks, a mountain in northern Arizona, a coalition has emerged of indigenous activists (primarily Din&eacute;), Euroamerican environmentalists, and anarchists. The resulting collaboration, Mountain Defense, goes beyond usual models of environmentalist-indigenous alliances as temporary and incommensurate. This dissertation explores the development of the Mountain Defense movement over time, the motivations of activists from divergent backgrounds in opposing snowmaking, the social interactions and negotiations of identity within this group, and the public discourse by which they construct a message about this space and threats to it. Ethnographic fieldwork was undertaken from 2009 to 2015; key methods of data collection included participant observation, interviews, archival research, and collection of spoken, print, and online communication. This data was analyzed for emergent themes as well as the ways in which meaning was produced between parties. Situating Mountain Defense within scholarship on place-making, traditional ecological knowledge (TEK), and social constructionism, this dissertation explicates how the movement has articulated a hybrid knowledge, including layered conceptualizations of sacred land and syntheses of sacred and scientific idioms in expressing the dangers of snowmaking technology. This research also speaks to the complex dimensions and continuing salience of Din&eacute; relationships with the San Francisco Peaks and the ways in which snowmaking and expansion threaten these. </p>

AbstractThe purpose of this study is to examine textual features in Native American children's literature and Native children's responses to these textual features. Culturally authentic children's literature was used to gain insights into children's perspectives as they engaged in responses within literature circles.This study utilized qualitative research methods and ethnographic techniques. This study draws on two complementary frames: the theorization of culturally authentic Native American children's literature and reader response theory. The study focused on two goals: first, to make explicit decisions about how to depict reoccurring themes, languages, and discourses of culture; second, to acknowledge a reader's ability to draw from a knowledge base of experiences available to members of a particular cultural community while interpreting literature. The students participated in fourteen literature discussions of culturally authentic literature. Data collection included transcripts from literature discussions, interviews, observational field notes, and written artifacts. Categories were constructed through inductive analysis of data.My three research questions were derived from Rosenblatt and reader response theory, including Native American perspectives:1. What Native American textual features are identifiable in fourteen Native American children's books?2. What types of talk about that these textual features do children engage in through literature circles of Native American children's literature?3. What are children's perspectives about reading and discussing Native American children's literature?The findings of this study contribute to teacher education programs, Indigenous education, and the field of Native children's literature. Furthermore, these cultural literatures provide and maintain Native American stories while promoting literacy for all children.