The representation of biracial individuals in the United States is steadily growing, with individuals identifying as Native American and White being the largest biracial group. Despite their large representation, there are few theories that capture identity development among biracial individuals, and specifically those who are not biracial Black-White. This study draws from both the continuum of biracial identity (COBI) model and acculturation theories to investigate the biracial identity development of Native American-White individuals. Semi-structured interviews were conducted with 12 biracial Native American-White individuals (Mage = 24.6 years). Interview data were analyzed using a modified grounded theory approach and revealed that the process of biracial Native American-White identity development is both a stagewise (e.g., rejecting and then feeling affirmed in their identity) and multidimensional (e.g., physical appearance, sense of pride and belonging, and culture) process. The implication of study findings for researchers, mental health practitioners, and others invested in fostering positive identity development among biracial Native American-White biracial individuals is discussed.

The treatment of American Indian tribes native to the Black Hills throughout American history led to a meeting in 1968 at Bear Butte, which became a catalyst for American Indian activists and organizers to fight for the passage of the American Indian Religious Freedom Act (AIRFA) in 1978 and the National Museum of the American Indian (NMAI) Act in 1989. By providing the space for remembrance and the space for native voices, the NMAI in turn contributes to a strengthening and continuation of collective memory for Native Americans. Through applying Halbwachs’ understandings of collective memory to be distinct from history and based in the present, this research examines the strengthening of traditional native practices as a contribution to collective memory. Through the NMAI facilities, there is space for the revival of collective memory; carried on by the survival of the Native American population through years of oppression, violence, and genocide. Not only does strengthening Native collective memory help to preserve and restore culture that faced extinction, but it also provides a more holistic view to American history and a collective memory where the voices of American Indians are included. The NMAI ensures that the strands of Native American memory are continued to be woven into the broader braid of the nation’s collective memory.

In the United States, Indigenous language loss is the result of colonization and deliberate eradication by government policies. Many tribal communities engage in activities to curb language shift, including language reclamation or revitalization to restore the vitality of Indigenous languages. Schools for Indigenous children, once the setting for the destruction of their Indigenous identity and language, have increasingly become the medium for language reclamation. Numerous school-based programs have effectively renewed language use, including those in the Hawaiian, Yup’ik, and Navajo language communities (Holm & Holm, 1995; Wilson & Kamanā, 2011; Wyman et al., 2010). Though school-based programs may increase students’ vocabulary knowledge, many more factors affect their decisions to speak the language and bring it into use. This study investigated students’ experiences in a school-based Choctaw language restoration program and the factors that affected their decisions to speak Choctaw. This qualitative case study examined 21 third-grade students’ experiences through focus group interviews and further explored the data through classroom observations and teacher interviews. Two-cycle coding was used to identify patterns and themes. The data revealed characteristics of the language program based on student experiences. These characteristics were discussed through a conceptual framework of the commonalities of strong language reclamation programs. Additional findings included student descriptions of the factors affecting their decisions to speak Choctaw, both in and outside the school program. These findings echo the characteristics of strong language reclamation programs outlined in the conceptual framework. Specifically, those programs are characterized by the following: (a) acknowledgment of the important position of the language, (b) alignment with community values and goals, (c) dedicated time to immersing learners in the language, (d) attention to verbal and written literacy in the Native language, and (e) a focus on culture and pride in identifying with Native heritage. Additionally, student descriptions of their language choices revealed conditions that promoted or deterred their choices to speak the language. Further research is needed to better understand students’ motivation to speak the Indigenous language. This knowledge can inform school-based programs, allowing them to influence conditions for positive language choices.

The purpose of this ethnographic study was to examine the process of a family therapist entering and then navigating the cultural system of working with substance abusing Seminole tribal clients. The study also utilized two tribal members sharing their opinions about how Seminoles view therapy. As noted in the interview questions and responses, the research presented guidelines for family therapists to follow when working with tribal members. Because there has been no study conducted with family therapists providing clinical services to tribal members, this study introduced tools for clinicians to keep in mind and utilize when working with tribal clients. The interviews illustrated what specific routes therapists may take with tribal clients in order to join and connect. This study provided the field of family therapy an opportunity to become familiar with the Seminole tribe, and guidelines of how to remain mindful when working with this unique population. These results were supplemented by the researcher providing personal reflections on her experiences with tribal clients.

Extreme weather events can result in natural disasters, and climate change can cause these weather events to occur more often and with more intensity. Because of social and physical vulnerabilities, climate change and extreme weather often affect coastal communities. As climate change continues to be a factor for many coastal communities, and environmental hazards and vulnerability continue to increase, the need for adaptation may become a reality for many communities. However, very few studies have been done on the effect climate change and mitigation measures implemented in response to climate change have on a community’s adaptive capacity. This single instrumental case study will examine the effects of climate change and policy responses to climate change on the Pointe-au-Chien Indian Tribe located in Pointe aux Chenes, Louisiana, in order to discover how climate change affects the adaptive capacity of an indigenous population intricately tied to the surrounding ecosystem. This study will provide information on how the community plans to adapt to climate change, and the urban planning and hazard mitigation methods that can be used to facilitate the process. It also posits how government agencies can empower local communities to participate in mitigation planning, and provide local knowledge in order to make those plans more effective. As climate change continues to affect our coastal environments, it will continue to have an effect on our coastal communities. Understanding the strength and longevity of community adaptation in Pointe aux Chenes will help the community respond to the changes and increasing hazards in the environment. This understanding can be applied to all coastal communities facing similar challenges the world over.

Thesis (M.A.)--Miami University, Dept. of Comparative Religion, 2008. / Title from first page of PDF document. Includes bibliographical references (p. 61-64) and discography (p. 65).

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