Eveskcige Annotated Bibliography

Author Title Key Words
Carroll, Kathleen Ceremonial Tradition as Form and Theme in Sherman Alexies The Lone Ranger
and Tonto Fistfight in Heaven: A Performance-Based Approach to Native
American Literature
Storytelling; double consciousness; identity; narrative; heroes; warriors; identity
negotiation; identity recreation

APA Reference
Carroll, K. (2005). Ceremonial Tradition as Form and Theme in Sherman Alexie's "The Lone Ranger and Tonto Fistfight in Heaven": A Performance-Based approach to Native American Literature.
The Journal of Midwest Modern Language Association, 38 (1), 74-84. Retrieved from http://www.jstor.org
Description
Carroll examines the use of Alexies book to demonstrate the use of storytelling in an undergraduate literature class. The focus being on the frame of a narrative format with identity (individual and
tribal) are at the core of the creation and retelling of stories.
Quotes
Students try to resist the discomfort they experience with this confrontation by arguing that circular, open-ended plot structure and indeterminate point of view is confusing to follow, makes no sense, is
poorly written, and has no point to make. (74)
Native American writers invite their readers into the ongoing process of remaking a cultural identity; however, they ask them to discard traditional habit of reading and to become participants in the ceremony
recreated on the written page. (75 reference Pulitanos)
By drawing the past into the present, Alexie brings the subordinate and the dominate cultures into conversation with each other and subliminally critiques the ways that being inscribed within the Eurocentric
stereotype of the white mans Indian have usurped Native Americans efforts to re-imagine and recreate a modern identity that insures communal survival. (75)
In telling their stories, these storytellers convey the sense of double consciousness that W.E.B. Du Bois describes as always looking at ones self through the eyes of others, of measuring ones soul by the
tape of a world that looks on in amused contempt and pity. Identity creation for Native Americans, as Randall Hill, quoting William Bevis, notes, is not a matter of finding ones self but of finding a self
that is transpersonal and incudes a society, a past, and a place. Tribal identity, the centrality of storytelling, and the cyclical structure of Alexies narrative originate within traditions of ceremonies, where
communities engage in remaking themselves. (76)
Each of these modern reservation characters is stuck in no mans land, where their past has nearly been eradicated by American colonialism, their present is charactierized by oppression an racism, and the
future is envisioned as a continuation of the present. Yet as each Indians character unfolds, Alexie overlays the image of the modern stereotype with a master plot that highlights the vitality and spirituality of
the pre-colonial past, affirming the Indians need for community, their spiritual legacy, and their ability to survive. (77)
Storytelling is the means through which modern Indians integrate their individual and tribal identities.
To remind Victor and Thomas that their individual identity is tied to tribal culture and that stories are the means of continuously rewriting the past, the present, and of creating a future where tribal and
individual Indian identity is no longer trapped within the white mans stereotypes, Thomas uses the image of skeleton. He says, your past is a skeleton walking one step behind you, and your future is a
skeleton walking one step in front of youNow, these skeletons are made of memories, dreams and voices. And they can trap you in the in between, between touching and becoming [21-22]. Thomas knows
that the problem with modern Indians is that they are trapped in the now and warns Junior and Victor not to slow dance with their skeletons, or not to become the white mans Indian. Despite the fact that
his stories are widely ignored, Thomas keeps walking in step with his skeletons, determinedly following his calling to be tribal shaman because he believes in the restorative power of storytelling. (78)
storytelling is also the catalyst that sparks the quest for tribal identity (78)
storytelling becomes the means through which the tribe remakes their cultural identity and all oppressed people win the wars against their white oppressors. (79)
Like Victor, Junior also finds his determination ensuring that his half-white son learns to walk in step with his white and Indian skeletons though dancing with Norma, who can dance both Indian and
white. Having left the reservation to go to college, Junior has returned to the reservation to find his identity. In response to Normas question, Whats it like out there? Junior replies: Its like a bad dream
you never wake up fromSometimes I still feel like half of me is still lost in the city, with its foot wedged into a steam grate or something. Stuck in one of those revolving doors, going round and round while
all the white people are laughing. (82)
He moves his readers from the position of reading (or watching) to becoming part of the happening the ongoing retelling of stories and consequent recreation of identity. This technique, embedded in
ceremonial rituals, evolves into a communal act of imagining alternative Tonto and Lone Ranger stories. (83)

Eder, Donna Bringing Navajo Storytelling Practices into Schools: The Importance of
Maintaining Cultural Integrity
storytelling practices, Navajo education, teaching practices, oral tradition, decolonizing
research, holistic approach to life
APA Reference
Eder, D. (2007). Bringing Navajo Storytelling Practices into Schools: The importance of maintaining cultural integrity. Anthropology & Education, 38(3), 278-296. doi: 10.1525/aeq.2007.38.3.278
Description
This article examines storytelling practices among Navajos as one example of a non-western approach to education. This article discusses two stories-one regarding the perspectives of Navajo
storytellers concerning the importance of the context of storytelling practices and the other about the research process that led to these perspectives. Eight storytellers were interviewed about
storytelling practices in the past and those they would like to see in the future. Implications of the importance of key storytelling practices for Navajo education as well as for changes in Western
approaches to schooling are presented.

Two themes: (1) the perspectives of Navajos on the importance of maintaining the integrity of storytelling in school settings; (2) research process that led to the discovery of significant concepts
regarding storytelling.

Authors assumptions: (1) giving primacy to text-based knowledge rather than to other forms of knowing; (2) stories are universally accessible; (3) not time or place bound

Quotes
Without having identified and examined certain Western assumptions regarding stories and research, I would not have been able to focus on the Navajo perspectives presented in this article.
(278)
Most education in U.S. schools currently reflects the practices of European American culture, whereas most education in Indigenous cultures is based on different practices such as a focus on
storytelling, oral tradition, collaboration, reflection, and conveying knowledge implicitly. (Eber 1995; Leavitt 1995) (279)
In addition, Navajo educators view ke- the honoring of relationships as central. Ke includes a moral responsibility to self and others as well as the environment. (279)
To know stories, remember stories, and to retell them well is to have been raised right; the family of such an individual is also held in high esteem. (279)
David Martinez, one of the Navajo storytellers interviewed in this study, associated knowing stories with being rich: a Navajo is considered very rich if he knows his legends, folktales, and
ceremonies. Those are the ones that are rich. (280).
Until recently, many Navajos were not in favor of bringing Navajo stories and language into school settings. Rough Rock Demonstration School in northern Arizona, was the first US school
to teach via an understanding of Native language and culture. Some Navajos did not believe that schools were the appropriate context for this activity. According to David Martinez, this
knowledge is very sacred for some elders, and they want to limit access to it. He explained that in the 1970s, many Navajos did not see the need for Navajo culture in schools: Many parents
were against teaching Navajo because most children still knew how to speak it, and they felt from their own experiences in boarding school that children needed to know English. (280).
The context of storytelling, such as who is telling the story, the season in which it is told, and the manner in which it is told, is critical in maintaining the integrity of Navajo culture. (280)
Instead of a linear structure in which the plot develops based on events that happen over time, a cyclical structure, which links events and actions that occur simultaneously, is more common
in Navajo stories. (281)
He discusses the concepts of ownership of stories, explaining the Tlingits believe that stories can be personal and family property, whereas Apaches believe some stories are tribally owned,
others are personal property, and others are in the public domain. (282)
Anglos who have lost touch with an oral tradition are likely to find it difficult to understand that written versions of text make it difficult to follow the ritual norms, which are a strong part of
many oral traditions. (282) [yes, monthly mtgs w/gordon)
After much reflection I came to realize that if the cultural meanings are in the content of stories, they are also likely to be found in the practices of storytelling. By practices, I refer there to
aspects of storytelling such as its cyclical nature whereby lessons emerge throughout the storyits use of implicit versus explicit lessons, and its focus on honoring relationships. (282)
The creation of an oral-literate dichotomy, first developed by Goody and Watt (1963) and Ong (1982), has been criticized for implying that oral tradition is inferioreven noncivilized
relative to literate tradition and for associating literate tradition with modernity and progress (Collins and Blot 2003; Dorian 1998; McCarty 2005; Street 1993.) Europeans place an emphasis
on one high-prestige speech form, pushing for a single normalized language without appreciation of the rich complex oral language of many cultures (Dorian 1998). Furthermore, Collins and
Blot (2003) believe that we need to replace the concept of dichotomy with overlapping categories of identity and power. (282)
Stories carry a charge of emotion that greatly enhances the likelihood of retraining the meanings conveyed because memorable events tend to be those associated with strong emotions. (282)
According to Zolbrod, the oral tradition is rich and fluid, whereas an written version is like a fossilized paw print (1984: 19). Written texts leave out crucial aspects such as repetition, long
pauses, abrupt phrasing, whispered statements, and a general sense of timing. (282)
Examining these assumptions about stories also led me to examine other assumptions about research, such as its linear nature. Initially I thought I had a clear sense of the means for
achieving my research goal and was very reluctant to abandon those means. (282)
Referring to Anglo stories, he said: There is a beginning, middle, and end. It is very linear. The basic framework in Navajo culture is very different and is based on the four directions you
start in the east, go south, then west, then north, where the problem is finally resolved. Then you return to the east. (286)
Unlike in Anglo stories in which the lesson or moral is often found in the conclusion, lesson occur throughout the story. (286)
Benally (1994) points to a key difference between Navajo and Western forms of knowing by explaining that Navajos see knowledge, learning and life as sacred interwoven parts of a whole,
whereas Westerners separate secular and sacred knowledge. (288)
In summary, key aspects of the storytelling context include the oral tradition, the role of elders, the emphasis on honoring relationships, interacting with the natural world, conveying meaning
implicitly, and a cyclic model of life. (288)
Really caring about what youre going to tell and how you are going to tell it so that they know you are telling it from the heart. (289)
According to Manuelito (2005), self-determination for Navajos consists of four processes: community based planning, maintaining an awareness of self while honoring relationships, being
proactive, and persevering. She believes that the inclusion of Indigenous epistemologies in public education can only strengthen the development of self-determination, empowering Natives
and non-Natives alike. (292)
Currently, most research draws on a highly analytical model that separates components from the larger context. However, different meanings emerge when findings are examined together
with research practices. (293) [one of my conflicts]

Koch, Tina Story telling: is it really research? Interpretive research, story, journal, observation, writing, rigor, credibility, reflexivity, research product
APA Reference
Koch, T. (1998). Story telling: is it really research? Journal of Advanced Nursing, 28(6), 1182-1190.
Description
In this paper I will suggest ways in which you may consider a story as a legitimate research product. I view the story as interpreted work communicated through writing as the research product.
Doing interpretive research is not an easy option in research. In this paper I will focus upon some of the complexities in creating an acceptable and accessible research product. I will cover five
interrelated areas: journaling, observing, listening, writing and rigor. The term research product refers to the outcome of the research process. By that I mean the dissertation, the research report or
the published article. The notion of legitimacy is informed by Gadamers philosophical hermeneutics which does not show us what to do, but asks us to question what is going on while researching.
In this paper I will ask you to consider the entire research process as a reflexive exercise which provides answers to the question: what is going on this methods?. I claim that if the research product
is well sign-posted, the readers will be able to travel easily through the worlds of the participants and makers of the story and decide for themselves whether the story is a legitimate research endeavor.
Quotes
My understanding is that research is an interactive process shaped by personal history, biography, gender, social class, race and ethnicity and those of the people in the setting. (1182)
People live stories, and in their telling of them, reaffirm them, modify them, and create new ones. (1183)
Stories can make nursing practice visible. (1183)
Stories can make us proud practitioners. Often core activities of nursing are taken for granted by nurses themselves and sometimes these activities are undervalued by its practitioners. (1183)
Story telling can be therapeutic. (1183) [Sedney et al. 1994, Heiney 1995, McDaniel et al. 1995]
Stories can facilitate change in organizations. (1183) [Gabriel 1995, Yanow 1995]
Stories can allow marginalized groups to have a voice. (1183) [Mellina 1992, Zinnecker 1994, Bartlett & Font 1994, Dean 1995, Biddle 1996, Turton 1997]
Stories can address diversity through understanding. (1183) [Harvey 1994, Debeljak 1994, Kelly 1996, Greene et al. 1996]
Maintaining a daily journal offers a strategy that can help clinicians address some troublesome practice-based issues. The point here is that research questions are often born out of practice. (1183-1184)
Journal keeping can become a central activity in both clinical and research practice. However this process requires analytical skills to remove it beyond mere documentation. Writing, analyzing, reflecting
and rewriting is a skill which does not come easily to some practitioners. (1184)
There is some literature on reflection to guide the novice. Reflexivity, in its various guises, occupies a central place in participatory action research, ethnography, hermeneutic and post-modern approaches to
inquiry, taking different form and raising different questions. The point I wish to make is that keeping a journal is an essential part of interpretive research. (1184)
Whilst researchers can be accused of self-indulgence, by returning to our personal history we can raise our situation to consciousness and monitor the way in which we deal with the search process, the story
and traditions. Such reflexivity is the critical gaze turned toward the self in the making of the story. (1184)
You are right, I want this observation to alert practitioners, to move them into action. At the same time I suggest this excerpt tells you more about the way I construct myself as a nurse and the way it makes
transparent my values, ethics, humanity and morality. (1185)
I believe that the voices of those marginalized in our culture need to be heard and here I refer to children and older people in particular. (1186)
Critics of these approaches often comment upon sampling. One of the most common questions is How can you generalize from so few subjects? The point to be made is that generalization is not the aim of
such work, reaching a new or better understanding is. (1186)
In order to demonstrate credibility it is important to show that multiple constructions are represented adequately. The argument is that a study is credible when it presents faithful descriptions. (1188)
Transferability is dependent upon the degree of similarity between two contexts. (1188)
Telling a vital story gives context and information that captures and aims to hold the readers attention. It attempts to recreate the mood of the setting. It presents voices that make the experience come alive.
(1188)

Washburn, Frances Storytelling: The heart of American Indian Scholarship Cultural voyeurism
APA Reference
Washburn, F. (2006). Storytelling: The heart of American Indian Scholarship. American Indian Culture and Research Journal, 30(4), 109-119. Retrieved from
http://ntserver1.wsulibs.wsu.edu:2362/content/08h2t4558351k8r6/
Description
Recently some writers and scholars have complained that the academy, particularly American Indian Studies (AIS) programs, gives too much attention to American Indian literature while ignoring
scholarly works that focus on the pressing needs of American Indian communities in the areas of economic development, social justice, and sovereignty, among others. For example, in the preface
to "Indigenizing the Academy: Transforming Scholarship and Empowering Communities", Devon Abbott Mihesuah and Angela Cavender Wilson write: "Awards are seemingly presented to...poets
and novelists....Not enough is being written about tribal needs and concerns, but an inordinate amount of attention is focused on fiction." Almost every person teaching in AIS programs probably
would agree that attention needs to be focused on tribal needs and concerns. In this article, as a professor of American Indian literature, the author respectfully disagrees with Mihesuah and Wilson's
assertion that too much attention is focused on fiction. It seems that quite the opposite is true. The author examines the situation to test the validity of the claim that too much attention is given to
American Indian literature to the detriment of writing that emphasizes tribal needs and concerns through three different lenses: (1) coursework offerings in AIS programs and departments and course
concentrations chosen by students in AIS programs; (2) the representation of literature and writing about literature versus scholarly writing in the main peer-reviewed journals that publish American
Indian articles; and (3) awards given for literature and nonfiction scholarly writing. The author talks about the traditional value of storytelling and discusses American Indian literature as a
subversive act.
Quotes
American Indian literature can and should provide pleasurable reading experiences and offer a gateway for Native and non-Native people to understanding the very issues that need to be
exposed to wider public view, discussed, and resolved in American Indians are to have equal opportunities for success in this country that once belonged entirely to them. (110)
If Native people do not write and tell their stories, and/or interpret their stories and the stories of others for all people, then non-Native peopleanthropologists, ethnologists, historians,
novelists, and poetswill write stories about American Indians and interpret Indian-authored literature. Some of these scholars are talented and ethical individuals who do their best to offer
accurate and valid information, but they do not have the experience of lived culture. For Native people to abdicate literature almost entirely to non-Native people may have far-reaching and
unforeseen consequences for the future. (110)
Racist messages are hitchhikers on the innocuous and pleasurable parts of the stories and become part of childrens psyches. (112)
in order for non-Native students to understand and appreciate contemporary Indian situations, the literature must also be taught in context with the historical, social, cultural, political, and
economic realities of American Indians. (116)
American Indian literature must continue to be written, read, and emphasized in families, communities, and throughout the formal educational system. It should be written for American
Indians first, as instructional stories, just as our traditional stories have always been, but literature also must be used as instructional stories for the non-Native audience. (117)
Raise your voices. Tell your stories. They must all be heard. (117)

Ballenger, Bruce Methods of Memory: On Native American storytelling Racial memory
APA Reference
Ballenger, B. (1997). Methods of Memory: On Native American storytelling. College of English, 59(7), 789-800. Retrieved from http://www.jstor.org/stable/378636
Description
Notes that in Native American storytelling, memory is seen through an already existing story or recognized as a familiar category of experience that is widely shared. Suggests that the implications
of the merging of tribal memory and personal memory are profound and that the reach of the storyteller's memory extends beyond his own lifetime, her own experience.
Quotes
My memories give me clues about why I feel the way I do todaywhere the shame and the anger come from, why I am both drawn to and fearful of waterbut Im not sure that they tell
me how to live. Perhaps they tell me more about how not to live. (791)
Momadays personal memories are always seen through the glaze of tribal memory; they are always a part of a larger, often submerged story that drifts timelessly in the Kiowa
imagination. (793)
The merging of tribal and personal memory also means that the reach of the storytellers memory extends beyond his own lifetime, her own experience. (793)
If the memory of the individual is often inextricably bound to tribal memory, then her perceptionsthose memories in the makingwill be, too. (793)
This is not racial memory. It doesnt have the historical reach, its not in the genes, its not legend, but it is a kind of limited tribal memory from which my own story arises, and, like most
American Indian storytellers, I feel obligated to tell it well. But it is, after all, my story. It is always the Inot the wethat concerns me most. And this is the fundamental difference
between the act of remembering for writers like me and some of my Native American counterparts. The purpose of telling my story, what motivates me, is self-expression, an idea that is
alien to native thought. (795)
The tribes do not celebrate the individuals ability to feel emotion, for it is assumed that all people are able to do so, making expression of this basic ability arrogant, presumptuous,
gratuitous. Besides, ones emotions are ones own: to suggest that another should imitate them is an imposition on the personal integrity of others. The tribes seek through song, ceremony,
legend, sacred stories (myths), and tales to embody, articulate, and share reality, to bring the isolated private self into harmony and balance with this reality (Sacred Hoop 222-23) (795)
It appears this is not true of all writers, and there seems to be ample evidence in the work of American Indian novelists that when chracters sell out the tribe, and reject the cultivation of
tribal memory for individualistic memory, they get into trouble. Only the discovery of shared reality offers redemption. (796)
What do I do with my ghosts? I summon them with prose, and in doing so I suspect that others will recognize, as the essayist Scott Sanders suggests, that my experiences are not mine alone
but a door through which other might pass. (796-797)
Conceived of this way, story is like a hide stretched over a new drum, with many circling hands pulling on the rawhide strings before it is fastened down. The beat of that drum calls back the
story, and the hands that made it. But the drum also calls the storyteller back to the place where it was made, and to the memories of that placeto the bend of the river, or to Rainy
Mountainand it is against these remembered landscapes that writers often see themselves most clearly. (797)
Bevis concludes that it is the need for the Indian to abandon the individual search for the self, and find it instead in a society, a past, and a place. He adds, to be separated from that
transpersonal time and space is to lose identity. (798)

Rosenthal, Gabriele The Healing Effects of Storytelling: On the conditions of curative
storytelling in the context of research and counseling
Biographical-narrative interview, narrative questioning, the healing effects of
storytelling, acute life crisis
APA Reference
Rosenthal, G. (2003). The Healing Effects of Storytelling: On the conditions of curative storytelling in the context of research and counseling. Qualitative Inquiry, 9(6), 915-933. doi:
10.1177/1077800403254888
Description
Conducting a biographical-narrative is already a kind of psychological intervention. In this article, I will reflect on this. I will introduce the narrative-interviewing method and discuss the
following: What processes are prompted for narrators when they tell their life story and for the interviewer guiding the conversation in a narrative biographical style? What are the chances offered
by this method of directing a conversation for setting off initial healing processes, and what are the risks and dangers involved? These questions are pursued, in particular, in the context of research
interviewsespecially in the context of my interviews with survivors of the Shoah and their children and grandchildrenbut also in the context of counseling. I will also discuss the methods
limits in conversations with people experiencing acute life crises.
Quotes
Fritz Schutze (1984) perceived the therapeutic effect of biographical narration precisely in the fact that by reflecting on the interrelations and passage of traumatic experiences that have
been made narratively explicit, they can be won back for a consistent concept of identity. The traumatic areas of life that have to date been bracketed out of biographical self-perception
can through the telling and by biographically working through themin the sense of reflecting on their meaning for ones own life storyagain to be integrated into the life story. (923-
924)
Did I really experience that, is it perhaps really a dream? or Am I just imagining it all? From this perspective, the time when they were persecuted belongs in another world. If the
survivors were first convinced that there was no way to translate between the world of destruction and their world today, narrating opened a bridge between both worlds for them. (924)
Through the experience in the interview, some of the survivors then found the courage to also speak with others about their persecuted past and began to break the silence in their families.
(925)
Traumatized peoples inability to speak cannot only be seen as the primary consequence of traumatized; it comes much more from the others need to forget and to not have to deal with the
pain involved in encountering survivors of violence. (926)
Accordingly, what is important is not necessarily wanting to eradicate the traces of the past in the present but instead learning to accept them so that the victim can integrate them into his or
her daily life. (927)

McCormack, Coralie Stories Return Personal Narrative Ways of Knowing to the Professional
Development of Doctoral Supervisors
Supervisor development, stories, storytelling, doctoral supervision, narrative
knowing
APA Reference
McCormack, C. (2009). Stories Return Personal Narrative Ways of Knowing to the Professional Development of Doctoral Supervisors. Studies in Continuing Education, 31(2), 141-156. doi:
10.1080/01580370902927485
Description
Storytellers have always known that there is more to a story than just a good yarn. It is through stories that individuals construct and reconstruct their sense of self as they learn to be in the
world. Learning through stories is common across a number of professional contexts. However, storied approaches are under-utilized in supervisor professional development programs. This paper
argues that telling, receiving, reading, writing and re-writing stories can open to doctoral supervisors a way to negotiate the chaotic pedagogy of becoming and being a doctoral supervisor. Two
examples of storytelling interactive telling and reading of stories of research student experience and supervisor autobiographical writing illustrate how the art of storytelling can return personal
narrative ways of knowing to professional development in todays performance-driven higher degree by research context.
Quotes
Storytellers have always known that there is more to a story than just a good yarn. It is through stories that individuals construct and reconstruct their sense of self as they learn to be in
the world. Learning through stories is common across a number of professional contexts. (141)
Stories as professional development move beyond mere recounting of events to create spaces for understanding ourselves as multiple and diverse, as a work-in-progress, constantly
evolving, growing, shifting and changing. (142)
When stories act as a mirror, we learn about ourselves. (144)
Also, as we look in the mirror from different angles we can see multiple selves not just the back to front image we see on first looking. Like Alice (in Wonderland), when the mirror became
a window and she crawled through, supervisors find through stories as windows a world where everything is a different as possible, stories as windows are a way of looking into the past,
present and future experiences of others. The familiar becomes different and so challenges assumptions, experiences and practices. (144)
Ethical concerns can arise when stories of anothers experiences are analyzed, dissected and fully interrogated when the other is not present to clarify or expand meanings.
Acknowledgement that is a story is merely a snapshot in time the person is not statically and permanently defined by the discourses of this tory needs to be included in such an analysis.
(149)
Ethical issues also arise when stories written for a particular purpose, such as the extracts of autobiographical writing presented earlier, become part of another purpose, such as the extracts
of autobiographical writing presented earlier, become part of another purpose, such as this journal article. (149)

Leitch, Ruth Outside the Spoon Drawer, Naked and Skinless in Search of My Professional Esteem:
The tale of an academic pro
autoethnography, voice, emotions shame, writing
APA Reference
Leitch, R. (2006). Outside the Spoon Drawer, Naked and Skinless in Search of My Professional Esteem: The tale of an academic pro. Qualitative Inquiry, 12(2), 353-364. doi:
10.1177/1077800405284368
Description
This autoethnography explores the pain and unexpectedness of personal and professional learning in being challenged to find an other voice after years of being a responsible anarchist within
the academys traditional expectations. It tells of the emotions in setting forth on a self-chosen quest to uncover and understand the history of the authors shame as a female academic with
management responsibility but without a doctorate until relatively late in her career and some of the ways in which she chose unconsciously to ameliorate this along the way. The commitment to
persist with the process of writing that explores emotional resistances born of history, images, and experiences of vulnerability was a deeply personal, embodied experience for the author.
Indirectly, the experience of the story demonstrates how writing spontaneously and unknowingly with a desire for self-understanding has the power to uncover what goes on below the surface of
experience and identity.
Quotes
Just write meant something different from facing the blank white (electronic) page, more than finding a place to start; what I really heard was its time to find your own voice now.
(353)
It feels like owning up to something awful, shameful, and deeply self-betraying. I wish I could just run away, complete it and the letters EdD suddenly appear against my name on the
university web site (354)
I felt completely raw and exposed in the moment, with nowhere to hide; I couldnt account for myself. Misunderstood, I wished the world would open up and swallow me. It didnt, of
course. I just had to stumble through it. Humiliated. Praying invisibility.
I as very aware that they were making their ultimate, moral, professional choice to sell their soul or not to the system for advancement. I swore I would never be that person and here I
was, alone, wondering whether I had made the right choice. Could I do this job and retain my sense of self and my values? Could I do it my way? The isolation was not just the sense of
separation from other colleagues alongside the loss of the former security of mhy counselor/teacher role but also that I had crossed the invisible (even to me) discipline boundary from
psychology into education. (357)
Within the kingdom of childhood imagination and fantasy, the world of the mind and of books was an endless miasma of escapism a veritable storehouse of possible selves for met o act
and reenact. (362)
They often hover around the shadowlands of my awareness when I cast my mind back to childhood, but today they manifested in this description. Stopping at them for too long, however,
just might be painful, not just for the loneliness of the little girl in the bubbles but also for the points when her burst at the end of each day and the family came home. (362)
Invisibly but immaculately, I learned to carry the fear everywhere and the shame imperceptibly, with a smile of respectability. (362)
I feel the same heady hyper-vigilance in this moment, as I try to find the keys on the keyboard, as I did when I regularly patrolled the land and stairs in the dark to check on the sounds of the
night. (363)

Dillow, Celia Growing up: A journey toward theoretical understanding Assimilation, theory
APA Reference
Dillow, C. (2009). Growing up: A journey toward theoretical understanding. Qualitative Inquiry, 15(8), 1338-1351. doi: 10.1177/1077800409339581
Description
This article describes a struggle and a journey. It shows a struggle between the need to be scholarly and the desire to be evocative; it travels carefully along a path towards less certainty. The article discusses how the
author, as a doctoral student was aware of the need to address her innate resistance to use theory and how she struggled to assimilate this into her research project and text. The author says the journey toward this
understanding was akin to a growth spurtsometimes painful and always surprising. Here, the author uses a narrative style to explore approaches to theory, knowledge and representation and to show this struggle in
the context of her research into lived experience. The author records the way how she constructed her own theoretical framework and show the dawning realization that decisions about approach and method are
indeed theoretically informed and supported. Finally, the article discusses how the author faced her theories about theories and discovered that the journey is important and that certainty is an elusive destination.
Quotes
I have been worrying about theory. I have wrestled with how to fit it in, or how to fit me in it. Without doubt I am terrorized by the literature (Becker, 1986). However, I find Beckers
assurances are extremely helpful: none of us invent it all from scratch, scholarship is a cumulative enterprise, and we depend on our predecessors. He suggests that the element of choice
is less free than some students and scholars would believe and that a whole host of small, practical choices made early on commit us to a paradigm. This suggests an approach that is
organically developed rather than choosing a structure to fit ourselves into; we fit it into place by making a relationship between their work and our own. I realize that fitting into a structure,
or box, was a major cause of my struggle with being theoretical. Maybe there is room for a little uncertainty? (1340)
it is the deployment of theory that separates social science from journalism or storytelling (1341)
Theories are discussed and then findings are presented and analyzed in this light. However, because of the evocative aim of the work, I am resistant to theorizing in this way. It is positivist
and structured and produces generalizations and abstract knowledge, whereas the kind of knowledge that I want to produce is evocative and experiential. (1341)
I want to bring to life the particular contexts and circumstances that we lived with and to evoke characters, actions, spaces, and senses to build subjective, situated knowledge; I want to
transform collected materials into vivid, detailed accounts of lived experience that aim to show how lives are lived, understood and experienced. (1341)
It is the difference between theory that we need to live a scholarly life, and theorizing that turns data into abstract knowledge. It has been a struggle to get here; this has been a confusing
and painful journey, but a necessary one. At times I felt disconcerted, downhearted, and useless. I was out of my depth and wanted to give up. I grew tired and sick of the circles in my head
and under my eyes. I was struggling with theory and it was an unequal struggle. (1342)
The way people tell stories is a way of making actions intelligible to others and also to themselves. (1344)
This is a creative and holistic approach to data presentation; it reflects human experience and human meaning making very closely. To tell stories is an innate part of being human; we
narrate our lives to make sense of them. To use them in research writing can help to evoke drama, urgency, and intense emotion in a way that traditional research reports do not. (1345)
Others are also using story forms to pursue evocative goals. (Bochner & Ellis, 1996), Banks & Banks 1998, Cole 204, Denzin 7 Lincoln 2002, Ellis 2004, Richardson 1997). (1345)
It is a powerful and important tool in the study of lives because it shows how the personal is connected to the cultural. Autoethnography is autobiography that is aware of it position in the
world. It shows this awareness by reflexivity. Autoethnographers gaze backwards and forwards through wide-angled, outward-looking lenses, and then inward, deeply inside. Relationships
and institutions are examined and revealed through dialogue and action. It is recognizes that language is important and that culture, history, and positionality affect meanings. (1345-1346)
A difference in intent may separate these two strands; purveyors of evocative autoethnography aim for an epistemology of emotion (Denzin, 1997) that uses the feelings evoked by the
account to speak to the reader in place of traditional analysis. (1347)
It involves the stitching or placing together of representations or images: the quilter stitches, edits and puts slices of reality together. This process creates and brings psychological and
emotional unity to an interpretive experience. (Denzin & Lincoln, 2003); I like the idea that I can embrace a complex of methodologies and analytical tools that I can link together in a
unique way. (1348)
I questioned what theory could do, and I feared that it might become a straightjacket. I resisted the idea of putting myself or my approach or my research into a neatly labeled box. (1349)

Humphreys, Michael Getting Personal: Reflexivity and autoethnographic vignettes Methodology: authenticity, exposure, reflexivity, application,
APA Reference
Humphreys, M. (2005). Getting Personal: Reflexivity and autoethnographic vignettes. Qualitative Inquiry, 11(6), 840-860. doi: 10.1177/1077800404269425
Description
The original research contribution of this article is in its advocacy of autoethnographic vignettes as a means of enhancing the representational richness and reflexivity of qualitative research. A
personal story of career change is used to illustrate how research accounts enriched by the addition of autoethnographic detail can provide glimpses into what Van Maanen called the ethnographers
own taken-for-granted understandings of the social world under scrutiny. Although the overall aim is to respond to Dyer and Wilkins exhortation to scholars that they should try to tell good
stories, the article has general methodological implications for qualitative researchers seeking to enhance the reflexivity of their work, particularly those pursuing autoethnographic or
autobiographical studies.
Quotes
I really shouldnt be here, Im out of place, Im not in their league. (846)
The expectation that I should talk about inventive and creative I was just felt too much like what my parents would have called showing off. My own internal monologue of self-doubt
took over, and I found it impossible to recover in what comedians call a flop sweat. (850)
As an academic, I am a human being experiencing fear, laughter, sweat and perhaps most significant, uncertainty and ambivalence. How often in our job applications, seminar
presentations, and interviews do we reveal our own emotional fragility? Wearing masks of certainty and clear direction, we intimidate those around us, especially those new to the academic
game. This story removes the mask from the only academic I have the right to expose as unsure of himself, doubtful of his own ability, and engaged in a dual quest for self-identity and
empathy. (851)
Caplan (as cited in Plummer, 2001) expressed my feelings very well: Writing a personal narrative is perhaps worth a try because the prize is very great: that of some degree of
transcendence of differences, of reaffirmation of common humanity. (852)
I agree with Ellis and Bochner (2000) that autoethnography stimulate(s) more discussion of working the spaces between subjectivity and objectivity, passion and intellect and
autobiography and culture. I argue that the use of autoethnographic vignettes in any qualitative research account would enrich the story, ethnography, or case study and enhance the
reflexivity of the methodology. (853)
Autoethnographic texts reveal the fractures, sutures, and seams of self-interacting with others in the context of research lived experience. (853)
In creating such an overtly reflexive narrative with me as a major character, I am conscious of the dangers of a decay into narcissism, which Hatch 91997) suggested is most likely to
occur if the tell of the tale does not fully grasp the difference between self-reflexivity and self-consciousness. (855) [method draw back/challenge]
I am left with great empathy for Jenks (2002) when she wrote, First I feel a little odd calling myself an ethnographerSecond I feel awkward calling myself an autoethnographer. Its
taken me a long time to write about my experiences, and I am still not sure my own narratives are appropriate data for analysis. (855)

Polkinghorne, Donald Validity Issues in Narrative Research Interpretation, narrative, research, validity, validity threats
APA Reference
Polkinghorne, D. (2007). Validity Issues in Narrative Research. Quality Inquiry, 13(4), 471-486. doi: 10.1177/1077800406297670
Description
Attention to the judgments about the validity of research-generated knowledge claims is integral to all social science research. During the past several decades, knowledge development has been
split into two communities: conventional researchers and reformist researchers. Narrative research is positioned within the reformist community. The two communities use different kinds of dta
and employ different analytic processes. In both communities, researchers develop arguments to convince readers of the validity of their knowledge claims. Both need to respond to threats of
validity inherent in their designs. The threats particular to narrative research related to two areas: the difference in peoples experienced meaning and the stories they tell about this meaning and the
connections between stored texts and the interpretations of those texts.
Quotes
Narrative research is positioned within the reformist community. (471)
The threats particular to narrative research related to two areas: the difference in peoples experienced meaning and the stories they tell about this meaning and the connections between
stored texts and the interpretations of those texts. (471)
The study of stories and the storying process is undertaken by various academic disciplines including literary criticism, history, philosophy, organizational theory, and social science.
Within social science, stories are studied by anthropologists, sociologists, psychologists, and educators.(471)
Thus, contemporary social science now consists of two communities conventional social science and reformed social science. (472) [self-barriers]
The National Research Council, which advises the federal government on funding research, recently issued the report Scientific Research in Education (2002). It placed value on the kind of
research that produces claims about cause-and-effect relationships that are generalizable to populations (473) [self-barriers]
Grover Whitehurst (2003), assistant secretary of education, proposed that research for the No Child Left Behind legislation be limited primarily to randomized trial (true experimental)
research that produces knowledge claims about what interventions work in education. He proposed that not all evidence is created equal. At the bottom of his list of credible evidence are
case studies and anecdotes. He assumed that the knowledge of value to education is the kind that claims that certain interventions can cause desired effects and can be generalized across
settings. (473)
Nevertheless, general publications on evaluation research (Greenwood & Levin, 1998; Patton, 2002; Stringer, 1996) propose an increasingly important role for interviews and personal
stories in evaluation research. (473)
The Encarta Dictionary defines valid as Justifiable: having a solid foundation or justification; eg., Its a perfectly valid argument (Microsoft, 2003, n.p.). Thus a conclusion is valid when
there is sufficient evidence and/or reasons to reasonably believe it is so. The concept of validity is a prototype concept (Rosch, 1978), rather than a definitional concept (Murphy, 2002).
Thus, there are degrees of validity rather than a claim being determined to be either valid or not valid. (474)
In spite of differing assumptions, I expect that both social science communities adhere to the general notion that judgments about the validity of a knowledge claim depend on the foce and
soundness of the argument in support of the claim. The community differences are about what counts as acceptable evidence and reasoned argument. (475)
Validation of claims about understandings of human experience requires evidence in the form of personally reflective descriptions in ordinary language and analyses using inductive
processes that capture commonalities across individual experiences. (475)
Narrative researchers undertake their inquiries to have something to say to their readers about the human condition. Their efforts are not simply for their own private consumption. The
knowledge claims they produce are meant to be taken seriously by their readers. This requires that they provide sufficient justification to their readers for the claims they make. Readers
should be able to follow the presented evidence and argument enough to make their own judgment as to the relative validity of the claim. Thus, narrative researchers, it he development and
emergence of their research activity, need to consider and anticipate the kind of evidence and argument the research performance will yield to justify readers acceptance of the plausibility of
the resulting claims. And in their arguments, they need to anticipate and respond to questions readers may have about the acceptability of their claims. (477)
The report serves a rhetorical function; its purpose is to convince readers of the validity of the proposed claims. The report needs to organize and present the evidence and its interpretation
to persuade its readers. Thus, the report is not simply a description or recapitulation of the research performance. The traditional report format presents its argument in four sequenced
sections (Introduction, Method, Results, and Discussion sections.) Bazerman (1987) says this rhetorical format originated to present arguments for claims proposed by behavioral research.
Although many reformists research have maintained this format in presenting their arguments, I believe that adhering to this traditional formal limits the strength of argument that narrative
researchers can produce. (477)
Researchers, thus, should not argue for a level of certainty for their claims beyond that which is possible to conclude from the type of evidence they gather and from the attributes of the
realm about which they are inquiring. (477)
Narrative research, as well as conventional research, most often involves two performances: (a) the collection of evidence and (b) the analysis or interpretation of the evidence. Narrative
researchers frequently move between these two performances choosing further sources of evidence based on needs derived from interpretations of the already gathered evidence. Narrative
researchers need to argue for the acceptance of the validity of the collected evidence and the validity of the offered interpretation. (478)
Storied texts serve as evidence for personal meaning, not for the factual occurrence of the events reported in the stories. Yet the meanings reported by the stories are responses to life
events, whose descriptions need not be discounted wholesale. (479)
Participants stories may leave out or obscure aspects of the meaning of experiences they are telling about. The validity issue about the evidence of assembled texts is about how well they
are understood to express the actual meaning experienced by the participants. The disjunction between a persons actual experienced meaning and his or her storied description has four
sources: (a) the limits of language to capture the complexity and depth of experienced meaning, (b) the limits of reflection to bring notice to the layers of meaning that are present outside of
awareness, (c) the resistance of people because of social desirability to reveal fully the entire complexities of the felt meanings of which they are aware, an (d) the complexity caused by the
fact that texts are often a co-creation of the interviewer and participant. (480) [validity threats]
The general purpose of an interpretive analysis of storied texts is to deepen the readers understanding of the meaning conveyed in a story. An interpretation is not simply a summary of
prcis of a storied text. It is a commentary that uncovers and clarifies the meaning of the text. It draws out implications in the text for understanding other texts and for revealing the impact
of the social and cultural setting on peoples lives. (483) [Q-Gordon, do I need one]

Petranker, Jack Inhabiting Conscious Experience
APA Reference
Petranker, J. (2003). Inhabiting Conscious Experience. Journal of Consciousness Studies, 10(10), 3-23.
Description
First-person methodologies have been criticized for their inability to arrive at reliable and verifiable knowledge of the contents of conscious experience. Consciousness, however, is not its contents,
but the cognitive capacity that make those contents available. That capacity is directly and uniquely accessible to first-person inquiry, provided a suitable methodology can be developed. As a
framework for such inquiry this paper distinguishes tow structures that give rise to conscious contents: narrative and story. While narratives are told, stories are inhabited. Stories are fundamental
to conscious experience: an event is conscious only if it fits the presently unfolding story. While third-person inquiry relies on withdrawing from story into narrative, first-person inquiry can take
place within the story. In place of the reductive objectivity of third-person science, first-person inquiry can cultivate an engaged objectivity, immersed n the story but not bound to it, that makes he
phenomenon of consciousness available to be known. Communities of inquiry practicing such a first-person style of inquiry could develop criteria for assessing advances I knowledge and for
research programs appropriate to furthering such advances.
Quotes
Stories are fundamental to conscious experience: an event is conscious only if it fits the presently unfolding story. (Abstract)
Between story and narrative a continuum unfolds. At one end might be living through some especially intense experience. Next would come the stories we inhabit as go about the world,
making sense of events from moment. Another class of stories such as memories, fantasies, or obsessive worries allow for an inhabiting less robust (if only in being disembodies), but
potentially very intense and engaging. Vivid dreams have their own lace on the continuum, as does the experience of waking up from such a dream and having the sense of inhabiting both
the dream world and the waking world. Works of fiction, immersive technologies, and works of art al issues invitations to inhabit a new world, or else inhabit an old world differently.
Falling toward the narrative end of the continuum are rote interactions, rationalizations, abstract thinking, theories hypotheses, and explanations, all uninhabited by definition. (9)

Chao, Georgia; OLeary-Kelly, Anne; Wolf, Samantha; Klein, Howard;
Gardner, Philip
Organizational Socialization: Its content
and consequences
Socialization, organization, organization-socialization,
APA Reference
Chao, G., OLeary-Kelly, A., Wolf, S., Klein, H., & Gardner, P. (1994). Organizational Socialization: Its content and consequences. Journal of Applied Psychology, 79(5), 730-743. doi:
10.1037/0021-9010.79.5.730
Description
Content dimensions of the socialization domain were defined in order to determine relationships between learning particular features of a job/organization and the process and outcomes of
socialization. Six socialization dimensionsperformance proficiency, politics, language, people organizational goals/values, and historywere supported by a factor analysis on data from 594 full-
time professionals. The socialization process as then examined by comparing three groups of respondents who did not change jobs, changed jobs within the organization, or changed jobs and
organizations. Results showed these groups had significantly different response patterns on all dimension. Finally, relationship between socialization content and career outcomes showed the
dimensions accounted for more variance in all criteria than typical tenure operationalization of socialization. Furthermore, socialization changes were significantly related to changes in career
outcomes for 1-, 2-,and 3-year time intervals.
Quotes
Definitions of organizational socialization have progressed from a general description of learning the ropes, to a more detailed definition of a process by which an individual comes to
appreciate the values, abilities, expected behaviors, and social knowledge essential for assuming as an organizational member. (Louis, 19880b) Thus, organizational socialization is often
identified as the primary process by which people adapt to new jobs and organizational roles. (730)
Most of the literature examines the process of socialization. It is concerned with understanding the stages through which a newcomer passes as he or she develops into an organizational
member. (Buono & Kamm, 1983; Chao, 1988; Dubinsky, Howell, Ingram, & Bellenger, 1986; Feldman, 1976, 1981; Louis, 1980b; Porter, Lawler, & Hackman, 1975; Reichers, 1987; Van
Maanen & Schein, 1979; Wanous, 1980; H.M Weiss, 1977). More recent research has focused on the information-acquisition and feedback-seeking behaviors of organizational newcomers
(Ashford, 1986; E.W. Morrison, 1993; Ostroff & Kozlowski, 1992). (730).
Six dimensions of organizational socialization: performance proficiency; people; politics; language; organizational goals and values; history (731&732)
Generally, people who are well socialized in their organizational roles have greater personal incomes, are more satisfied, more involved with their careers, more adaptable, and have a better
sense of their personal identity than people who are less well socialized. (741)
Content areas linking work with nonwork or personal identity deserve empirical investigation within a socialization context. Such measures could prove to be valuable dependent variables
when evaluating the effectiveness of socialization strategies. (741)

Vacarr, Barbara Moving Beyond Polite Correctness: Practicing mindfulness in the
diverse classroom

APA Reference
Vacarr, B. (2001). Moving Beyond Polite Correctness: Practicing mindfulness in the diverse classroom. Harvard Educational Review, 71(2), 285-296. Retrieved from
http://her.hepg.org/content/n8p0620381847715/?p=4642118b4fb0426c8937459f69f5da43&pi=4
Description
Much of the diversity work on college campuses has focused on training multi-culturally competent teachers and on transforming the curriculum to embody multiculturalism. Nevertheless, a gap
remains between conceptual understanding of diversity work and teachers abilities to respond to challenging moments of encounters with difference. Drawing on their own experience, Barbara
Vacarr analyzes a pivotal and tension-filled moment of encounter that took place in a graduate course examining the dangers of remaining silent in the face of others oppression. The author
suggests that multicultural competence requires leaving behind the elevated position of teacher and confronting ones own fear of vulnerability and ineptitude. Vacaarrs experience with the
practice of Buddhist meditation provides a strategy for entering both the interpersonal encounter of the classroom and an intrapersonal encounter with oneself.
Quotes
In these moments, so much of who we are as human beings is at stake. Our integrity our honesty, and our fundamental trustworthiness is jeopardized by our need to belong, our need for
validation, and our need to feel in control. (286)
What we understand when we use language to describe our reality is a preconception, a cultural package that we inherit as a result of our upbringing. We do not all inherit the same
language and, thus, we do not al inherit the same truths. The cultural context of truth is denied when dominance and privilege are touted as universal truth. (287)
Within all of us there is a deep desire for others to see the true essence of who we are. Yet, I believe that in earliest childhood we construct a self that is a composite of all the messages we
take in from the meaningful people in our lives. To answer the question who am I? we shape our beings, progressively narrowing our field of self-perception to be congruent with how we
believe others to see us. In shame, we disown the parts of ourselves that do not fit, and in the process distance ourselves from authentic self-awareness. It is this shame that sometimes leads
up, teachers and students alike, to distance ourselves from the issues so that the other ceases to pose a personal threat. (289)
Seeing and being are intimately interconnected. Without permission to be who we are we become who we are seen to be. What others see in us is who we become, leaving large chunks of
ourselves behind as we incorporate into ourselves others perceptions. Locked within the discarded fragments of ourselves, the power and creativity of our wholeness remain inaccessible to
us. (289 & 290)
By hiding behind the persona of the all-knowing, all-powerful Super Teacher, we lose our humanity as we leave moments of tension and potential discovery in order to maintain our
elevated and exalted position. It is this position that keeps our students at a distance, unable to know us, unable to truly see each other, and unable to connect with the source of their own
knowing. Only by becoming vulnerable do we gain access to our real power the ability to know our true self and thus enable our students to know their truths and realize their power.
(290)
Bringing the experience of empathy, the capacity to think and feel oneself into the inner life of another person (Kohut, 1984), into the classroom is central to creating an environment that
invites taking the risk of sharing many different perspectives. (292)
Within the range of human experience there are numerous events that catalyze transformation and growth. These moments happen daily inn our classrooms. Often we dont know how to
enter into them fully and vulnerably. Yet this is exactly what is required of us if we truly want to teach diversity and bridge the gaps that divide us. The potential for this work resides inside
of us. It lives in fear of being seen, and in our conflicting desire to also (somehow) be fully seen. (293)

Sherman, Nancy The Fate of a Warrior Culture Vulnerability, revenge, warrior culture, grief, courage, women warriors, resilience
APA Reference
Sherman, N. (2009). The Fate of a Warrior Culture. Philosophical Studies, 144(1), 71-80. doi: 10.1007/s11098-009-9368-8
Description
Jonathan Lear in Radical Hope tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by annihilation of a culture? The moral point of view that he
imagines as he reconstructs the eve and aftermath of this annihilation is not second personal, of obligation, but first personal in the collective and singular, as told by the Crows, with Lear as
analyst. Radical Hope is a study of representative character of a people of virtue, courage , resilience, and hope in the face of cultural collapse. The leading questions are shaped by ancient
Greek ethics, but with a test: On the brink of cultural death, what counts for us as good living and what is the nature of the virtues or excellences that constitute it? How might a leader, a
phronimos, exemplify it? This puts it too narrowly. The questions, also, are Wittgensteinian: How does a nation go on, when the concepts and way of life it has lived by for centuries are not more?
What doe sit mean to go on? What does it mean to stop when the marks of going are no longer?
Quotes
So, let us do a little imagining here ourselves. What if an eight-year-old Crow girl were to go out and dream. Lear notes that we would expect traditional roles of this patriarchal society to
be retained across the divide of cultural collapse. Perhaps. But we might imagine the dreaming to be precisely about a girl/woman becoming a warrior or of having prophetic voice and
standing in the community, or with a glimpse in sight of a new non-warrior life, of new educational opportunities or new challenges for how one grows up as a girl and becomes a woman.
All this is the stuff of imagination. In Lears words, this imaginative capacity might help us to respond better to the worlds challenges than we would be able to do without it. And if that is
so, certain capacities of imagination might actually be constituents of a courageous soul. (78)

Sorisio, Carolyn Playing the Indian Princess? Sarah Winnemuccas newspaper career and
performance of American Indian identities
Post-Warrior Indian
APA Reference
Sorisio, C. (2011). Playing the Indian Princess? Sarah Winnemuccas newspaper career and performance of American Indian identities. Studies in American Indian Literatures, 23(1), 1-37.
Retrieved from http://ntserver1.wsulibs.wsu.edu:2257/journals/studies_in_american_indian_literatures/v023/23.1.sorisio.html
Description

Quotes
Both those who deploy manifest manners and those who resist themwhom Vizenor labels postindian warriorsare responsible for simulations of indian identity, yet the postindian
warrior exposes, through performance and irony, the simulation itself. Postindian warriors simulate indian, but they also uncover the absence of the real and undermine the comparative
poses of tribal traditions; they ous(t) the inventions with humor, new stories, and the simulations of survivance; and they contravene the absence of the real with theatrical performances.
They thereby create an active sense of presence and hat sensation of a new tribal presence in the very ruins of the presentations of invented indians. Winnemucca exposes the simulation,
and in doing, she defies nineteenth and twenty-first century colonial tropes includingbut not limited tothe binary of an authentic (assumed traditional) versus performative (assumed
commodified and fake) self. (11 & 12)
As Powells conflation of the civilized Indian with the Indian princess suggests, the Indian princess shares with the exemplary Indian a capacity of civilization and a willingness to distance
herself from other American Indians. In this respect, the princess image is compatible with the image of American Indians desired by reformers, who, as L.G. Moses details, promoted the
the ideal of Indians as tamed humans in a tamed land, who were embracing civilization through land allotment, education, and industry.(17)

Fryberg, Stephanie; Markus, Hazel;
Oyserman, Daphna; Stone, Joseph
Of Warrior Chiefs and Indian Princesses: The psychological consequences of
American Indian Mascots

APA Reference
Fryberg, S., Markus, H., Oyserman, D., & Stone, J. (2008). Of Warrior Chiefs and Indian Princesses: The psychological consequences of American Indian mascots. Basic and Applied
Psychology, 30(3), 208-218. doi: 10.1080/01973530802375003
Description
Four studies examined the consequences of American Indian mascots and other prevalent representations of American Indians on aspects of the self-concept for American Indian
students. When exposed to Chief Wahoo, Chief Illinwek, Pocahontas, or other common American Indian images, American Indian students generated positive associations (Study 1,
high school) but reported depressed stated self-esteem (study2, high school), and community worth (Study 3, high school), and few achievement r-related possible selves (Study 4,
college). We suggest that American Indian mascots are harmful because the remind American Indians of the limited ways others see them and, in this way, constrain how they can see
themselves.

4 theories: stereotype accessibility; stereotype threat; social representation and social identity
Social representation: (Deaux & Philogene, 2001; Moscovici, 1984, 1998)
Social identities: (Hogg & Abrams, 1988; Tajfel, 1978; Tajfel & Turner, 1986)
Stereotype accessibility: (Dijksterhuis & van Knippenberg, 1999: Kawakami, Dion, & Dovidio, 1998; Macrae, Mitchell, & Pendry, 2002)
Stereotype threat: (Spencer, Steele, & Quinn, 1999: Steele, 1997; Steele & Aronson, 1995)

Quotes
when negative stereotypes are present in the classroom, students perform less well on tests (Cole et al., 2007; Good Aronson, & Jayne, 2007), and when stereotypes are
present in sports, athletic performance is compromised. (Stone, Lynch, Sjomeling, & Darley, 1999; Stone and McWhinnie 2008). Negative stereotypes even influence
interpersonal relations. For example, Goff and colleagues found that when a negative stereotype was activated, European Americans sat further away from their minority
conversation partner (Goff, Steele, & Davies, 2008). (209)
Social representations help individuals make sense of their past, present, and future by providing a shared language. (210)
Social representation theory focuses less on the bias and accuracy of the representation and more on their role as mechanisms in the establishment and maintenance of a common
ground and/or a shared reality (Clark, 1996; Hardin & Higgins, 1996) (210)
It communicated to the audience including those who identified as American Indian, that this is how an American Indian looks and acts. A social representation perspective
considers both content and process, and as such suggests that the Chief could indeed convey pride and simultaneously a limited societal role for American Indians. (210)
Social representations are the building blocks from which the self is constructed (Oysterman & Markus, 1993). They provide the structure and the language that people utilize to
answer the who am I and the who are we questions. (210)
Social identity theory contends that individuals define themselves and others in reference to their social categories (e.g., race, gender, age, employment, religion, and sexuality;
Hogg & Abrams, 1988; Tajfel, 1978; Tajfel & Turner, 1986). People also understand that other people perceive them through the lens of these categories (Crandall, 1995;
Crocker, Major, & Steele, 1998; Davies et al., 2002). Self-understanding, therefore, is particularly influenced by prevalent social categories and by the quality and quantity of
images and meanings associated with them. (210).
A social representational approach suggests that, whether particular representations are positive, negative, or neutral, defining ones self outside of these prevalent social
representations and the shared social reality they generate will be a challenging task. For example, if an American Indian university student wants to be recognized as a strong
and an able student, but others within the university context think about American Indians primarily in terms of images from sports rituals and Hollywood films, then the student
may well experience difficulty constructing and maintaining a good student identity. The difficulty ensues because good students simply does not come to mind when
thinking about American Indians. (210)
In fact, a content analysis of national newspapers and major films (Fryberg, 2003) found that when represented, American Indians were commonly portrayed as spiritual (e.g.,
in-tune with nature; Disneys Pocahontas, as warriors (e.g., in sports team mascots such as the Cleveland Indians or the Atlanta Braves, or in films such as Dances with Wolves),
or as people with stereotypically negative outcomes (e.g., alcoholism, suicide, teen pregnancy, high school dropout rates. They were seldom portrayed or described as
contemporary people with everyday social roles (e.g., as students, teachers, doctors, lawyers, housewives, cab drivers, ;umbers or firemen). Thus, the presence of an American
Indian student in mainstream context is likely to be paired with images (i.e., sports mascots or Disney characters) that are irrelevant or antithetical to academic success. For the
American Indian student, this limited set of irrelevant images, although not overtly negative, is unlikely to be accompanied by a sense of ones groups as competent or as likely to
attain academic success. (210 & 211)
Moreover, because identity construction is not solely an individual process (i.e., you cannot be a self by yourself), the views of American Indians held by others can also limit
the ways in which American Indians see themselves. (216)
Contemporary American Indians, for example, exist beyond the reach of most Americans. That is, most Americans have nodirect, personal experience with American Indians.
(Peewewardy, 199). The relative invisibility of American Indians is, in part, the result of population size and segregated residential living. American Indians constitute 1.5% of
the American population (U.S. Census Bureau, 2006), and about 34% of American Indians live on Indian reservations (U.S. Census Bureau, 2006). Moreover, only 57% of
American Indians live in metropolitan areas, which is the loest metropolitan percentage of any racial group (office of Minority Health, 2008). One consequence of this relative
invisibility is that the views of most Americans about American Indians are formed and fostered indirectly information (e.g., media representations of American Indians). (209)
American Indians, for example, are relatively invisible in mainstream media. In a composite week of U.S. prime-time television in 1996, no American Indian television
characters were identified (Mastro & Greenberg, 2000). In a 2-week composite of prime-time television programming in 2002, 1,4888 television characters were identified by
race or ethnicity and of those characers, 6(0.5%) were American Indian (Mastro & Behmm-Morawitz, 2005). Similarly, content analyses of newspapers in 1997 and films from
1990 to 2000 revealed that approximately .2% of newspaper articles and popular films featured American Indians (Fryberg 2003). The relative invisibility of American Indidans
suggests that media representations play a powerful role in defining how people see American Indians. (209)
A stereotype accessibility perspective (Bodenhausen & Macrae, 1998; Dijksterhuis & van Knippenberg, 1999; Kawakami et al., 1998; Macrae et al., 2002) suggests that if
American Indians are frequently and consistently associated with only a few traits, images or behavioral tendencies, then powerful, hard-to-break, mental links or stereotypes will
be formed between the social category American Indian and these behaviors or traits (Dijsterhuis & van Knippenberg, 1999; Major & Eccleston, 2004). A guiding concern,
with respect to the use of American Indian mascots, whether these indirectly acquired stereotypes of American Indians have psychological consequences for American Indians.
(209)

Bruner, Darlene Aspiring and practicing leaders addressing issues of diversity and social
justice
Diversity; leadership preparation; racism; social justice
APA Reference
Bruner, D. (2008). Aspiring and practicing leaders addressing issues of diversity and social justice. Race, Ethnicity and Education, 11(4), 483-500. doi: 10.1080/13613320802479059
Description
For the most part, faculty preparing teachers and leaders for tomorrows schools would agree that educators, regardless of their role, need to be sensitive to the diverse cultures
represented in our schools. Leaders need to be sensitive to and understanding of different cultures, while working to ensure the success of all students regardless of race, national origin,
sex, disability. The movie Crash (2004) was used as a critical reflection instructional tool for aspiring and current leaders to focus on diversity and social justice issues dealing with race,
gender, and diverse ethnic cultures. Self-reflections of graduate students are shared as they grappled with their beliefs, experiences, and stereotypes. This paper focuses on the themes of
self-reflective leadership, privilege and power, voluntary of self-segregation, student expectations, and stereotypes and discusses the implications for Educational Leadership programs.
Quotes
As the United States moves rapidly toward a population in which one-third of the people are of diverse races and cultural backgrounds, current and future leaders need to be
prepared to address issues of diversity and social justice. Real reform promotes and embraces diversity, and both focus and persistence are needed to make it part of the day-to-ay
management of successful schools. As new school leaders are prepared and recruited, it is imperative that they receive the most p-to-date training to develop their ability to
improve instruction, promote student achievement, and provide learning opportunities in a rapidly changing and diverse environment. (483)

Aleman, Enrique & Aleman, Sonya Do Latin@ interests always have to converge with White interests?:
(Re)claiming racial realism and interest-convergence in critical race theory praxis
Critical race praxis; interest-convergence
principle; racial realism; politics of education
APA Reference
Aleman, E., & Aleman, S. (2010). Do Latin@ interests always have to converge with White interests?: (Re)claiming racial realism and interest-convergence in critical race theory
praxis. Race, Ethnicity and Education, 13(1), 1-21. doi: 10.180/13613320903549644
Description
The interest-convergence principle proposes that change benefitting people and communities of color only occurs when those interest also benefit Whites. As newly transplanted
Chicano/a residents of a state facing exponential growth of its Latino immigrant population, we have attempted to counter the efforts criminalizing members of our Latino/a community,
and have witnessed attempts to do so through an alignment of interests between Latinos/as and Whites. In this article, we examine the current scholarship regarding interest-convergence
and present a counterstory of educational leadership and politics affecting our own community. We use the counter-story to particularize and problematize how critical race theory
concepts operate in real-world situations. Ultimately, the counter-story reveals that using interest-convergences as a political strategy divorces activism from the foundational tenets of
critical race theory, preventing discussions that center race and racism and distorting Bells original notion of this principle. We argue that claiming this approach as the primary strategy
for social change, negatively affects social justice goals. Our discussion section highlights three tensions that result from this misuse, and pushes critical race scholars to better understand
that the concept of interest convergence carries its greatest impact toward social transformation when it remains directly linked to the foregrounding of race and racism.

Six key rudiments (principles) of CRT:
(1) Locates racism in social structures, not in individuals
(2) Challenges liberal ideology that has only served to further entrench the normative supremacy of Whiteness
(3) Values experiential knowledge, multiple perspectives of history, and racialized hierarchical phenomena as sources of fulfillment and communal empowerment (counter-story)
(4) Gives preeminence to the idea of intersectionality, a concept that acknowledges race is just one of the many social forces shaping identity that functions oppressively
(5) Essentially a socially transformative theory, intended for practical application to aid those groups situated at the bottom of the racial hierarchy
(6) Maintains an interdisciplinary focus by pulling from fields like ethnic studies, womens studies, sociology, history, law, education, cultural studies and rhetoric to help situate race
and racism in a proper sociohistorical context for analysis
Quotes
In critical race scholarship, these narratives often take the form of a composite counterstory which resemble fiction but are told using characters who are composites of actual
persons experiencing events or tensions that are common for people of color in sometimes fantastical or real-world ways. (7)
They are meant to build consensus, solidarity and community amongst members of disenfranchised groups and to nurture community cultural wealth, add to collective memory,
and strengthen resources for resistance and survival. Their destructive purposes include deconstructing the dominant discourse, subverting the status quo, and exposing White
privilege and complicity in replicating systems of oppression. They are meant to shatter complacency and attack deficit notions about people of color (Yosso 2006; Love 2004).
(7 & 8).

Ospina, Sonia, & Foldy, Erica A Critical Review of Race and Ethnicity in the
Leadership Literature: Surfacing context, power and the
collective dimensions of leadership
Critical race theory, relational leadership; social identity; intersectionality

APA Reference
Ospina, S., & Foldy, E., (2009). A Critical Review of Race and Ethnicity in the Leadership Literature: Surfacing context, power and the collective dimensions of leadership. The Leadership
Quarterly, 20, 876-896. doi: 10.1016j.leaqua.2009.09.005
Description
Leadership studies focusing on race-ethnicity provide particularly rich contexts to illuminate the human condition as it pertains to leadership. Yet insights about the leadership experience of people
of color from context-rich research within education, communications and black studies remain marginal in the field. Our framework integrates these, categorizing reviewed studies according to the
effects of race-ethnicity on perceptions of leadership, the effects of race-ethnicity on leadership enactments, and actors approach to the social reality of race-ethnicity. The review reveals a gradual
convergence of theories of leadership and theories of race-ethnicity as their relational dimensions are increasingly emphasized. A shift in the conceptualization of race-ethnicity in relation to
leadership is reported, from a constraint to a personal resource to a simultaneous consideration of its constraining and liberating capacity. Concurrent shifts in the treatment of context, power,
agency versus structure and causality are also explored, as are fertile areas for future research.

Three fundamental questions:
(1) How does race-ethnicity (of leaders, followers or both) affect perceptions of leadership?
(2) How does race-ethnicity affect the ways leadership is enacted? And
(3) How do leaders (and/or followers) grapple with the social reality of race-ethnicity?

Quotes
In research on leadership, the experiences of people of color are often treated as a special case, rather than as the potential source for theorizing from within a particularly important social
context, given the pervasiveness and impact of race in social experience. Insights from research that explicitly concern the insider perspective of people of color are often downplayed or
ignored (Tillman, 2004). These gaps in the field considerably reduce our capacity to understand the full complexity of leadership. We suggest that the field can-and must-learn from
leadership studies that focus on race-ethnicity as particularly rich contexts within which insights about the human condition as it pertains to leadership can be gained. (877)

McCoy, Melanie Gender or Ethnicity: What makes a difference? A study of
tribal leaders
Politics, leadership, gender roles
APA Reference
McCoy, M. (1992). Gender or Ethnicity: What makes a difference? A study of tribal leaders. Women & Politics, 12(3), 57-68.
Description
Research on women and politics predominately involves the study of Anglo women. The study of minority women is needed to ascertain whether findings concerning Anglo women is applicable.
Increasing numbers of Native American women are participating in elective tribal politics but their political behavior is almost unknown and unresearched. This study looks at whether ethnicity of
gender has more effect on women tribal leaders political behavior and whether the literature concerning Anglo women political elites is ethnocentric. The most significant finding of the study may
be that the disadvantaged condition of a political minority may have more influence on political behavior than either gender or ethnicity.
Quotes
Two respondents who thought male leaders acted negatively toward women leaders commented that women tribal leaders have more problems with the negative attitudes of men tribal
members than men tribal leaders. (66)
Competitive values are not instilled in either men or women in some tribes, making it difficult for either to compete for offices in tribal government structure imposed by Anglos. (66)
A woman leader must be a superwoman mother, wife, and tribal leader while a man leader does not have to play all these different roles. This makes it difficult for women leaders to
travel and to participate in tribal politics at the state and national level. (65)

Sanchez-Hucles, Janis, & Davis, Donald Women and Women of Color in Leadership:
Complexity, identity and intersectionality
Identity, intersectionality; leadership; stereotype threat

APA Reference
Sanchez-Hucles, J., & Davis, D., (2010). Women and Women of Color in Leadership: Complexity, identity and intersectionality. American Psychologist, 65(3), 171-181. doi: 10.1037/a0017459
Description
This article describes the challenges that women and women of color face in their quest to achieve and perform in leadership roles in work settings. We discuss the barriers that women encounter
and specifically address the dimensions of gender and race and their impact on leadership. We identify the factors associated with gender evaluations of leaders and the stereotypes and other
challenges faced by White women and women of color. We use ideas concerning identity and the intersection of multiple identities to understand the way in which gdner mediates and shapes the
experience of women in the workplace. We conclude with suggestions for research and theory development that may more fully capture the complex experience of women who serve as leaders.
Quotes
Leadership has been defined in many ways, with differences in the definitions often reflecting the professional and personal orientations of the definers. Most definitions have in common a
focus on a process of interpersonal influence that uses power and authority to encourage others to act to achieve goals. (Yukl, 2009). Although men and leadership have been studied
extensively, women, especially women of color, have been largely ignored in this research and theory development until recently (Chemers, 1997). Popular textbooks on leadership, such as
that by Yukl (2009), may devote a few pages to research examining women in leadership roles but ignore the influence of race and ethnicity. (171)
Women of color in leadership roles may therefore experience triple jeopardy because of the multiple stereotypes associated with gender, race, and ethnicity that they trigger in others. They
are required to display leadership competence while simultaneously conforming to European American prototypes representing traditional ethnic, racial, and gender behavior. (174)
Stereotype threat occurs when one cares about a domain (e.g., one wishes to be an effective leader), one knows that a stereotype about the group of which one is member can provide an
explanation for performance in this domain (e.g., women are expected by others to be ess effective as leaders), and this stereotype is made salient in a situation requiring performance (Steele
& Aronson, 1995), social class (Croizet & Claire, 1998), and gender (Spencer, Steele, & Quinn, 1999). Stereotypes do not have to be explicitly induced; simply being in the numerical
minority may create a heightened sense of group identity, and stereotype threat may operate if negative stereotypes are associated with that group identity. (174)
The intersectionality movement has developed over 30 years (Shields, 2008) and has been fed by civil rights, antiracism, disability rights and environmental movements as well as by peace
initiatives and quests for indigenous self-determination (Morris & Bunjun, 2007). (175)
Identity is the aspect of self that stands in relationship to social groups or categories of which an individual is a member (Frable, 1997). Salient features of identity associated with social
groups in organizations include gender, race, ethnicity, religion, and disability. These groups are salient in part because legislation, such as the Civil rights Act of 1964 and the Americans
With Disabilities Act of 1990, forbids discrimination against members of these groups in employment decisions such as selection and promotion and provides significant financial penalties
for such discrimination. (175)
Identity is formed, in part, through interaction with others. In the workplace, informal and formal interaction with coworkers and mangers over time shapes identity and reveals perceptions
and expectations of others. Because leadership is a social process, the formation of self-identity, social identity, group identity, and gender and ethnic differences may be particularly
important (Lord & Brown, 2004; Lord, Brown, & Freiberg, 1999). Leaders play a pivotal role in this process because they convey role expectations and reward performance that fulfills
these expectations as well as shape the self-concepts of followers (Lord & Brown, 2004; Lord et al., 1999). (175)
This theory is especially appropriate to examining leadership because intersectionality reveals the connections between multiple identities and personas of social actors it suggests that the
analysis of complex social situations should not be reduced to singular categories but should include connected roles and situations (Richardson & Loubier, 2008). An intersectional
approach does not treat race, class, gender, ability, and sexuality as autonomous categories but seeks to examine their interaction in understanding leadership identity, behavior and
effectiveness. (176 & 177)
Decisions about which aspects of identity to include in research are not value free. To ignore aspects of identity as unimportant is to tacitly privilege the leadership behavior of the dominant
group in the organization under study, most commonly White men from North America and Western Europe. (178)

Zoller, Heather & Fairhurst, Gail Resistance Leadership: The overlooked potential in critical organization and
leadership studies.
Communication, critical studies, discourse, leadership, resistance
APA Reference
Zoller, H., & Fairhurst, G. (2007). Resistance Leadership: The overlooked potential in critical organization and leadership studies. Human Relations, 60(9), 1331-1360. doi:
10.1177/0018726707082850
Description
This article examines the role of leadership in mobilizing collective resistance in the workplace. Given the scarcity of dialogue between critical scholars and leadership studies, relatively little
consideration is given to the role of leadership in resisting and potentially transforming structures of domination. This article describes some of the reasons why these areas of research have
produced so little mutual work. We then make the argument that theories of leadership can be useful to the study of resistance by providing a grounded approach to theorizing agency, highlighting
the role of mobilization and influence in change, and emphasizing participant attributions. In doing so, leadership studies gain important insights about the influence of deep structure power issues
on perceptions of leaders, as well as material and symbolic limits on mobilization. The article adopts a dialectical perspective as a way of understanding issues of resistance leadership and then
discusses how existing literatures, read with this dialectical approach can be brought to bear on significant questions concerning the practices of resistance leadership.
Quotes

Ball, Stephen The teachers soul and the terrors of performativity
APA Reference
Ball, S. (2003). The teachers soul and the terrors of performativity. Journal of Educational Policy, 18(2), 215-228. doi: 10.1080/0268093022000043065
Description
This paper is the latest in a short series on the origins, processes and effects of performativity in the public sector. Performativity, it is argued, is a new mode of state regulation which makes it
possible to govern in an advanced liberal way. It requires individual practitioners to organize themselves as a response to targets, indicators and evaluations. To set aside personal beliefs and
commitments and live an existence of calculation. The new performative workers is a promiscuous self, an enterprising self, with a passion for excellence. For some, this is an opportunity to make
a success of themselves, for others it portends inner conflicts, inauthenticity and resistance. It is also suggested that performativity produces opacity rather than transparency as individuals and
organizations take ever greater care in the construction and maintenance of fabrications.
Quotes
These things become matters of self-doubt and personal anxiety rather than public debate. (220)
Within all this there is a high degree of uncertainty and instability. A sense of being constantly judged in different ways, by different means according to different criteria, through different
agents and agencies. There is a flow of changing demands, expectations and indicators that makes one continually accountable and constantly recorded. We become ontologically insecure:
unsure whether we are doing enough, doing the right thing, doing as much as others, or as well as others, constantly looking to improve, to be better, to be excellent. And yet it is not always
very clear what is expected. (220)
This structural and individual schizophrenia of values and purposes, and the potential for inauthenticity and meaninglessness is increasingly an everyday experience for all. (223)

Barkdull, Carenlee Exploring Intersections of Identity with Native American Women
Leaders
Human services; social work, women and leadership, biculturalism
APA Reference
Barkdull, C. (2009). Exploring Intersections of Identity With Native American Women Leaders. Affilia: Journal of Women and Social Work, 24(2), 120-136. doi: 10/1177/0886109909331700
Description
How do Native American women in social welfare leadership roles construct their identities as women, Indigenous people, and human service professionals, and from what sources do they draw
strength to remain resilient in the face of personal and political challenges? From this qualitative study conducted with four Native American women leaders working in a reservation community in
Colorado, five major themes were identified: (a) knowing who I am, (b) turning points, (c) walking in two worlds (biculturalism), (d) call to service, and (e) women are the backbone (gender and
matrilineality). The intersections of race, gender, and place are highlighted. Implications for social work research, practice, and education are also explored.
Quotes
Of the approximately 39% of Native Americans who live within the boundaries of reservations (Ogunwole, 2006), nearly one third have incomes that are below the federal poverty line
(Housing Assistance Council, 2006). About 1.6 million of the approximately 4.1 million Native Americans and Alaskan Natives in the Unites States self-identify as both Native Americans
and as belonging to one or more other ethnic groups (Ogunwole, 2006). (121)
Despite the challenges that accompany living on many reservations, with statistically higher rates of poverty, unemployment, lower educational attainment, and social problems that
accompany such socioeconomic conditions (Massey & Blevins, 1999), there continues to be evidence of recovery and hope in reservation communities. (121) {under title reasons for hope}
Although social workers and social work students are likely to hear about challenges in relation to work with and among Native American peoples, they may be less likely to hear about
promising practices that are emerging from reservation communities or about individualsincreasingly Native womenwho leader organizations and agencies that are dedicated to
improving the economical and social circumstances of reservation families. (122)
Native American women occupy key leadership positions in the delivery of human services in both reservation and non-reservation communities, yet only recently has the social work
literature begun to focus on the roles of indigenous women in Native American communities as leaders rather than clients (Barrior & Egan, 2002; M.J. Taylor & Stauss, 2007). (122)
Furthermore, five of the participants in M.J. Taylor and Stausss study believed that they had experienced discrimination at the hands of other tribal members who believed they were too
Westernized or too good. Intra-tribal tensions of this nature are understandably, an extremely sensitive topic in many reservation communities. (123 & 124)
Another factor to consider is that tribal members who live in ways that may be perceived as ostentatious or to big for their britches are socially frowned upon. (126)
The emphasis on self-determination, economic development, and sovereignty among the 562 federally recognized tribes in the United States Sovereignty has brought hope to many Native
American communities. Coupled with this message of resilience, however, is the persistence of poverty. Native Americans have the highest poverty rate of any racial/ethnic group in the
United States at 25.3% (DeNavas-Walt, Protor & Lee, 2006), and of those who reside on the approximately 300 reservations in the United States are among the poorest (Emery, Wall,
Bregendahl, flora, & Schmitt, 2006). (121)
A common thread that runs throughout this body of research is the extent to which research participant acknowledge that a strong cultural identity is central to their educational and career
aspirations and successes. The passionate commitment to improve conditions for Native American children and families, more akin to a calling, is also highly evident. (124).

Olmedo, Irma Accommodation and Resistance: Latinas Struggle for Their Childrens Education Deficit models, assimilation, accommodation,
APA Reference
Olmedo, I. (2003). Accommodation and Resistance: Latinas struggle for their childrens education. Anthropology and Education Quarterly, 34(4), 373-383. doi: 10.1525/aeq.2003.34.4.373
Description
Accommodation and resistance are not dichotomous phenomena but, rather, interwoven strategies for immigrants trying to survive in a cultural environment different from their own. Both
strategies are response to conflict, especially in the education of children. This article examines these conflicts among two generations of Latinas, and the ways in which they capitalize on their
funds of knowledge to resolve conflicts. The issues involve not only differences in cultural practices and beliefs but also how these are shaped by participants social positions and the institutional
forces that threaten their beliefs.
Quotes
Surviving in a culture different from ones own requires a variety of adjustments in ways of thinking and behaving. (373)
Accommodation is not made without conflicts, however, especially in the upbringing and the education of children. Many Mexican and Puerto Rican parents experience great conflicts in
raising their children in urban environments of the United States, especially when peers and such institutions as schools and the media attract these children in opposite directions from those
families consider acceptable. (373)
When families and communities are separated from their geographic roots, as is the case with those who migrate, it is imperative that they expand their funds of knowledge so that these are
functional in the new environment. (380).

Brayboy, Bryan McKinley Jones Transformational Resistance and Social Justice: American
Indians in ivy league universities
American Indians, higher education, transformational resistance, tribal self-
determination
APA Reference
Brayboy, B. (2005). Transformational Resistance and Social Justice: American Indians in ivy league universities. Anthropology and Education Quarterly, 36(3), 1933-211. doi:
10.1525/aeq.2005.36.3.193
Description
In this article, I focus on the experiences of two Ivy League graduates to examine the notion of transformational resistance. Combining data from a two-year ethnographic study with follow-up
interviews over a decade, I analyze how students acquired skills and credentials that enabled them to serve their tribal communities. Strategies of resistance through education are used to achieve
autonomy and self-determination, and are important for American Indians because of their unique political and legal status. I also argue that those individuals who engage in transformational
resistance often incur serious personal costs while the community benefits from their actions.
Being a good Indian and a good student in strategic spaces
Using office hours to be a good Indian and a good student
Betwixt and between: negotiating home and school contexts
Quotes
When I met her, she told me, I have always wanted to be a lawyer; my father and mother and my elders told me thats what I was going to be, so I wanted itI do this because it will mean
a better life for my people, my siblings, my cousins and nieces and nephewsI can handle anything for those reasons, and I have. (193)
Overwhelmingly, research that examines underrepresented students in higher education points to their struggle to fully integrate into educational communities (Bennett 2002); Feagin, Vera,
and Imani 1996; Nora and Cabrera 1996; Sedlacek 1987). Largely absent are discussions of why students of color pursue higher degrees and integrate into degree-granting institutions. At
the heart of most resistance theories is the idea that actors display agency by opposing assimilation, accommodation, or other structural (and structuring) rules. Resistance is portrayed as the
way a marginalized or minoritized person might alternatively challenge or reinscribe societal discourses about race, gender, class, or sexual orientation (Cummins 1996; Eckert 1989; fine
1991; Foley 1995; MacLeod 1995; Willis 1977). (195)
Transformational resistance is apparent in different situations and context that include college classrooms, office hours, and postgraduate professional work. The notion of transformational
resistance offers a different way of thinking about how students do school and life. (196)
However, for transformational resistance to contribute to social justice outcomes, there must be support from powerbrokers within an individuals home community and the institutional
setting. (196)
I discuss two particular forms of knowledge: cultural knowledge of what it means to be a member of a tribal nation, and knowledge acquired from elite institutions of higher education.
These forms of knowledge need not be in conflict. In fact transformational resistance calls for knowledge learned in school to be used in conjunction with tribal knowledge toward
community based social justice ends. (196).
For Indigenous peoples, survival is more than staying together as a group; it is more closely aligned with Vizeors (1999) concept of survivance. Vizenor says, I wanted a term that would
have a broader meaning than survival-that is, as a conditional experience rather than a mere response to domination and victimization (19990. He argues that survivance is not just
carrying this burden and survivingshowing that Im a survivor of victimization, for example-but also inventing a world view. The resistance aspects of survivance inherently call for
strategic accommodation as well as the development of processes that lead to community developments. (196 & 197)
As members of tribal communities, they are the future of survival; they create new response to old issues surrounding their communities. These individuals use educational credentials
(status or entitlement through association and assumed qualifications) and skills (abilities emerging from practice and training) to work toward community and individual empowerment. The
skills and credentials serve as weapons in a kind of warfare they envision in their communities (Fordham, 1996). (197)
Many strategies of resistance through accommodation are, in fact centuries old. The actions and choices of the individuals in this study have been adapted to fit into todays educational
structures and show that individual members of marginalized populations can use credentials and skills for group empowerment. Mr. Jacks comments about fighting academic skills and
credentials with the same or better skils and credentials offers new ways to examine accommodation and transformational resistance as strategies to fight fire with fire. Robert Yellowtail,
the great Crow leader , taught himself law in order to assist his tribe in fighting the federal government over land and water rights. Gertrude Bonnin, Carolos Montezuma, Charles Eastman,
Vine Deloria, Jr., Ella Deloria, Philip Deloria, K. Tsianina Lomawaima, Karen Gayton Swisher, John Tippenconnic III, David Wilkins, and Julian Pierce have all use education as a form of
resistance in their academic and social works. (198)
In her home community, individuals rarely speak publicly unless they are elders or are specifically asked to do so. It is considered bad form to flaunt knowledge on any topic. (201)
On campus, he was largely disconnected from what was happening socially and knew few of his peers outside of class. He also struggle with individuals at home. He told me, You know,
there are people at [his home] who think I think Im better than everyone else. I ran into one of my boys [a friend from home] who ignored me last week and told me that I had been away for
too long Later in the conversation, he said, I know what I know, so I will keep going, but it hurts me to know that Ill never really go home again. John understood that there were
personal costs associated with the choices had had made, but he also thought h was no better and did not lose sight of the goal of serving his tribe. (204)
Heather, who was farther from home, spent much of her time outside of class alone. She returned home once each semester where she often encountered problems similar to Johns , except
she had been away longer. At one point when I had gone home with her, she told me, I always think I cant go back [to Sherwood], because it mean Ill have to deal with more harassment
whenever I come home. When I can fall into my routine and just enjoy it here, I feel like I am where I should be. Later, she told me, But I also know that {Sherwood] is where I should be
because of what it will mean. Heather kept focused in her quest to fulfill the task assigned by her tribal elders and made the best of it as Sherwood. (204)
Although I have chosen to portray Heather and John in a positive light, some members of their communities believe heather and John have lot their way, or that they can never really be
tribal people in the same way that they were before leaving their communities. (207)
These costs highlight yet another important component of transformational resistance: Personal and community liberation takes a heavy human toll. (207)

Henze, RC & Vanett, L. To Walk in Two Worlds: Or more? Challenging a common
metaphor of native education

APA Reference
Henze, R., & Vanett, L. (1993). To Walk in Two Worlds: Or more? Challenging a common metaphor of native education. Anthropology and Education Quarterly, 24(2), 116-134. Retrieved
from http://www.jstor.org/stable/3195721
Description
The metaphor of teaching students to walk in two worlds is frequently used to describe the goals of education for indigenous groups in the United States. Far more tan a poetic device the
metaphor runs deep in our collective consciousness and permeates many everyday conversations. In this article, we critically examine five assumptions that lie behind the metaphor. We argue that
walking in two worlds not only masks the complexity of choices faces by Native Alaskan and American Indian students, but also dangerously reduces their options.
Quotes
My people must learn from both worlds as they collide. (118)
Walking in two worlds assumes that two distinct, readily identifiable world exist, and that the world are internally uniform. Our experience in the Kuskokwin Delta suggested that this was
far from true. Rather, an extremely complex cultural shift was underway, making it difficult to see coherence in either Yupik culture or Western culture. A great deal of cultural and
linguistic variation characterized by the region, making the idealized talk of walking two worlds confusing at best, and dangerously reductive at worst. (119)

Powers, Kristin An Exploratory Study of Cultural Identity and Culture-Based
Educational Programs for Urban American Indian Students
Cultural identity, cultural continuity, model of school learning
APA Reference
Powers, K. (2006). An Exploratory Study of Cultural Identity and Culture-Based Educational Programs for Urban American Indian Students. Urban Education, 41(1), 20-49. doi:
10.1177/0042085905282249
Description
Extant survey data collected from 240 urban American Indian students were used to examine the impact of culture-based and universally accepted effective practices in education on American
Indian educational outcomes. The results found that culture-based programs had a largely indirect effect, affecting students educational outcomes via universal constructs, such as a safe and
positive school climate, parent involvement in school, and instruction quality. Furthermore individual students cultural identification appears to moderate the effects of cultural programs. Cultural
programming appeared to have greater influence on urban American Indian students who were most strongly identified with their American Indian culture.
Quotes
According to most common educational indices, such as standardized test scores (Mullis, Campbell, & Farstup, 1993), special education placement, completion of high school, and
representation in higher education (U.S. Department of Education, 1992), American Indian students are at great risk for school failure. Cultural differences or discontinuities between Native
culture and the majority culture are most schools are commonly cited as the major cause of academic failure among American Indian students. (21)
Researchers have suggested that American Indian students as a group are hampered by teachers who hold low expectations for their success (Chrisjohn et al., 1988; Hornett, 1990; Rampaul,
Singh, & Didyk, 1984). (24)
Schools may represent a culturally incompatible institution to Native parents as well as to their children (Friedel, 1999). (25)

Prindeville, Diane Identity and the Politics of American Indian and Hispanic Women Leaders Native American, women, politics
APA Reference
Prindeville, D. (2003). Identity and the Politics of American Indian and Hispanic Women Leaders. Gender and Society, 17(4), 591-608. Retrieved from http://www.jstor.org/stable/3594659
Description
This article examines the influence of race/ethnicity and gender identity on the politics of American Indian and Hispanic women leaders. The data are drawn from personal interviews with 50 public
officials and grassroots leaders active in state, local, or tribal politics in New Mexico. Borrowing from Tolleson Rineharts model of gender consciousness, the author creates a classification
scheme for assessing the role that race/ethnicity and gender play in the political ideology and motives of the leaders. The findings reveal that racial/ethnic identity is generally more important to
Native leaders and grassroots activists, while gender identity is somewhat more salient for Hispanic leaders and public officials. Her classification system for measuring racial/ethnic and gender
identity is useful for analyzing qualitative data and may be helpful to other researchers.
Quotes
The four categories that compose racial/ethnic identification are (1) self-labeling by race/ethnicity, (2) racial/ethnic consciousness, (3) racial/ethnic salience, and (4) cultural motivation. (595)
For many women of color, the roles that race/ethnicity and gender play in forming a womans identity are inseparable and somewhat complex. The New Mexico leaders generally held a
multiplicity of, sometimes conflicting, roles and responsibilities. Women frequently expressed feeling torn between cultural gender expectations and their individual needs as women,
mothers, workers, and leaders. (600)
as Native Americans have a unique legal and political status (they hold dual citizenship as members of sovereign nations and as citizens of the United States) as well as their own tribal
political systems, they are less likely than other minority groups to fully assimilate into American political culture. (603)

Carjuzaa, Jioanna, & Ruff, William When Western Epistemology and an Indigenous Worldview Meet:
Culturally responsive assessment in practice
Multicultural assessment, indigenous, worldview, educational leadership,
western epistemology
APA Reference
Carjuzaa, J., & Ruff, W. (2010). When Western Epistemology and An Indigenous Worldview Meet: Culturally responsive assessment in practice. Journal of the Scholarship of Teaching and
Learning, 10(1), 68-79). Retrieved from http://www.eric.ed.gov/PDFS/EJ882127.pdf
Description
There exists a natural tension between standards-based assessment and a multicultural perspective of assessment. The purpose of this paper was to examine issues of culturally-sensitive assessment,
specifically within the context of preparing a female American Indian doctoral candidate in Educational Leadership. How does an instruction with a Western woldview fairly evaluate a research
topic proposal written from an Indigenous paradigm? A case study design bounded by a single assignment and the instructors reflections of that assignment provided the context for examination.
When the instructor and the student operate from different worldviews, there is a mismatch in expectations. Criteria for evaluating a students understanding from an alternative perspective need to
be explored.
Quotes
Students crave to have their cultural identities acknowledged and reflected in the school environment. Unfortunately, this cultural divide is just as apparent in higher education as it is in K-
12 classrooms (Kirkness and Barnhardt, 1991). (68)
When assigning this topic [research topic], the instructor imagined the product to be similar to a theoretical framework section of a dissertation literature review with the student introducing
the topic and providing background information, discussing and elaborating an organizational theoretical or contemporary leadership framework which was heavily supported with reference
citations and quotations, and finally a discussion that overtly connected the theoretical framework to the potential dissertation topic. In fact, almost all students submitted a paper that
matched the product imaged by the instructor. Veronicas paper stood out as a well written exception to this envisioned structure. Her paper contained the key aspects, such as a topic a
multicultural/feminist leadership framework supported with scholarship, and a connection between the topic and theoretical framework; yet the structure and arrangement of ideas were not
remotely similar to the produces submitted by other students, nor what was envisioned by the instructor. (69 & 70)
Veronicas paper described a personal journey that connected her relationship with her ancestors, her personal experiences, and her topic. The references were used more as a bridge
seeking to transform a personal context to a multicultural understanding of that personal context. (70)
Directness is thought to be equated with honesty and respect for others in the Western communication style and in the Eastern communication style, indirectness is equated with politeness
and respect for others. In a Western communication style, priority is given to the tasks and getting it done, whereas in the Eastern communication style priority is given to relationships.
(71)
Circular communication patterns, in contrast, appear to be indirect, informal, and person and relationship focused. In the linear communication style, the point is stated explicitly, where as
in the circular communication style the communicator lets the story make the point. (70)
Indigenous pedagogies highlight the reciprocal relationship between teaching and learning, and differ greatly from the Western philosophy of education. The incongruence between these
two pedagogical approaches has had a negative impact on Indian students since the Boarding School era (Smith, 2005). In the dominant paradigm the idea that knowledge should be
approached through the intellect leads to the belief that scholarship must be objective rather than subjective, that personal emotions, histories, and motives must be removed if the
conclusions are to be valid. (74)
Tafoyaexplains this by saying that Western scholarship has a history of people being told to amputate a part of themselves to be able to fit something thats rigid, and not built for them
in the first place. Practices within the Western paradigm, as evidence from this example, can isolate aspects of ones cultural identity by focusing on individual components rather than by
looking at the person as a whole. (74)

Weaver, Hilary Balancing Culture and Professional Education: American Indians/Alaska
Natives and the helping professions

APA Reference
Weaver, H. (2000). Balancing Culture and Professional Education: American Indians/Alaska Natives and the helping professions. Journal of American Indian Education, 39(3), 1-18. Retrieved
from http://jaie.asu.edu/
Description
Historically, education has often been equated with assimilation for American Indian students. Today many students seek education in the helping professions so they can take the best of Western
ways of helping back to their cultural communities without losing the best of their own traditions. Little research has explored the conflicts that hinder or that support mechanisms that help
American Indians/Alaska natives in professional education. This research examined the experiences of 132 American Indians/Alaska Natives with training n social work, nursing, and psychology.
The respondents were asked about cultural content in their training and support mechanisms and challenges they experienced as indigenous people during their professional education. The voices of
these helping professions reflect a mixture of problems and hope. Faculty and administrators can take this information and use it to enhance their program and to counteract the struggles of future
students.
Quotes
Concerns about conflicts between professional socialization and American Indian cultures are particularly relevant for students who are strongly grounded in their indigenous cultures.
American Indian students who have strong grounding in their tribal cultures may not experience the same level of cultural conflict as their more traditional counterparts. (4)
Voss et al. (1999) cited a compelling example of a Lakota BSW student who was coached by professors to make direct eye contact. Although this behavior contradicted the students
culture, he worked diligently to master this behavior that is highly valued by the dominant society. His professors rewarded the student for learning this new behavior. However, when he
applied for a social work position at tribal social services, he at first was rejected. He asked the reason for the rejection, and, as it turned out, was told that he acted very rudely during the
interview by staring impolitely at the interviewer: How could he work with Indian people with such offensive manner?. (4)
Given the inherent socialization function, it would also be reasonable to question how American Indian people who have achieved an extensive background in higher education may differ
culturally from their tribal communities of origin. American Indian people who have pursued higher education may be viewed with suspicion by those who have not. The assumption can be
made that they left behind their cultural traditions in order to succeed in an academic environment grounded in dominant society values. (8)

Schein, Edgar Organizational Culture Culture, organization, socialization
APA Reference
Schein, E. (1990). Organizational Culture. American Psychologist, 45(2), 109-119. doi: 10.1037/0003-066X.45.2.109
Description
The concept of organizational culture has received increasing attention in recent years both from academics and practitioners. This article presents the authors view of how culture should be
defined and analyzed if it is to be of use in the field of organizational psychology. Other concepts are reviewed, a brief history is provided, and case materials are presented to illustrate how to
analyze culture and how to think about culture change.

Research streams related to Organizational Culture:
Survey Research
Analytical Descriptive
Ethnographic
Historical
Clinical Descriptive

Van Maanen identified seven dimensions along which socialization processes can vary (116):
Group versus individual
Formal versus informal
Self-destructive and reconstructing versus self-enhancing
Serial versus random
Sequential versus disjunctive
Fixed versus variable
Tournament verses contest

Quotes
Katz and Kahn (1978), in their second edition of The Social Psychology of Organizations, referred to roles, norms, and values but presented either climate nor culture as explicit concepts.
Organizational climate, by virtue of being a more salient cultural phenomenon, lent itself to direct observation and measurement and thus has had a longer research tradition (hellriegel &
Slocum, 19774; A.PO. Jones & James, 1979; Litwin & Stringer, 1968; Schneider, 1975; Schneider & Reichers, 1983; Tagiuri & Litwin, 1968). But climiate is only a surface manifestation
of culture, and thus research on climate has not enabled us to delve into the deeper casual aspects of how organizations function. We need explanations for variations in climate and norms,
and it is this need that ultimately drives us to deeper concepts such as culture. (110)
But the concept of group norms, heavily documented in the Hawthorn studies of the 1920s, seemed sufficient to explain this phenomenon (Homans, 1950; Roesthlisberger & Dickson,
1939). (110)
In this approach, concepts and methods develooped in sociology, and anthropology are applied to the study of organizations in order to illuminate descriptively, and thus provide a richer
understanding of, certain organizational phenomena that had previously not been documented fully enough (Barley, 1983; Van Maanen, 1988; Van Maanen & Barley, 1984). This approach
helps to build better theory but is time consuming and expensive. A great many more cases are needed before generalizations can be made across various types of organizations.(110)
Culture is what a group learns over a period of time as that group solves its problems of survival in an external environment and its problems of internal integration. Such learning is
simultaneously a behavioral, cognitive, and emotional process. Extrapolating further from a functionalist anthropological view, the deepest level of culture will be the cognitive n that the
perceptions, language, and thought processes that a group comes to share will be the ultimate casual determinant of feelings, attitudes, espoused values, and overt behavior. (111)
From systems theory, Lewinian field theory, and cognitive theory comes one other theoretical premisenamely, that systems tend toward some kind of equilibrium, attempt to reduce
dissonance, and thus bring basic categories or assumptions into alignment with each other (Durkin, 1981; Festinger, 1957; Hebb, 1954; Heider, 1958; Hirschborn, 1987; Lewin, 1952). This
is a conceptual problem, however, because systems contain subsystems, organizations contain groups and units within them, and it is not clear over what range the tendency toward
equilibrium will exist in any given complex total system. (111)
However, at this stage of the evolution of the field, a combination of ethnographic and clinical research seems to be the most appropriate basis for trying to understand the concept of
culture. (111)
For our purposes it is enough to specify that any definable group with a shared history can have a culture and that within an organization there can therefore be many subcultures. If the
organization as a whole has had shared experiences, there will also be a total organizational culture. Within any given unit, the tendency for integration and consistency will be assumed to
be present, but it is perfectly possible for coexisting units of a larger system to have cultures that are independent and even in conflict with each other. (111)
Culture can now be defined as (a) a pattern of basic assumptions, (b) invented, discovered, or developed by a given group, (c) as it learns to cope with its problems of external adaptation
and internal integration, (d) that has worked well enough to be considered valid and, therefore (e) is to be taught to new members as the (f) correct way to perceive, think, and feel in relation
to those problems. (111)
In analyzing the culture of a particular group or organization it is desirable to distinguish three fundamental levels at which culture manifests itself: (a) observable artifacts, (b) values,
and(c) basic underlying assumptions. (111)
When one enters an organization one observes and feels its artifacts. This category includes everything from the physical layout, the dress code, the manner in which people address each
other, the smell and feel of the place, its emotional intensity, and other phenomena, to the more permanent archival manifestations such as company records products, statements of
philosophy, and annual reports. (111)
The problem with artifacts is that they are palpable but hard to decipher accurately. We know how we react to them, but that is not necessarily a reliable indicator of how members of the
organization react. We can see and feel that one company is much more formal and bureaucratic than another, but that does not tell us anything about why this is so or what meaning it has to
the members. (111-112)
Through more intensive observation, through more focused questions, and through involving motivated members of the group in intensive self-analysis, one can seek out and decipher the
taken-for-granted, underlying, and usually unconscious assumptions that determine perceptions thought processes, feelings, and behavior. (112)
Culture perpetuates and reproduces itself through the socialization of new members entering the group. The socialization process really begins with recruitment and selection in that the
organization is likely to look for new members who already have the right set of assumptions, beliefs, and values. (115)
But just as individuals do not easily give up the elements of their identity of their defense mechanisms, so groups do not easily give up some of their basic underlying assumptions merely
because external events or new member disconfirm them. (116)

Gover, Kevin Remarks of Kevin Gover, Assistant Secretary-Indian Affairs:
Address to Tribal Leaders
Healing, warriors
APA Reference
Gover, K. (2000). Remarks of Kevin Gover, Assistant Secretary-Indian Affairs: Address to tribal leaders. Journal of American Indian Education, 39(2). Retrieved from
http://jaie.asu.edu/v39/V39I2A1.pdf
Description
An apology to tribal leaders and communities for the role that the BIA played in the annihilation of tribal culture.
Quotes
Never again will this agency stand silent when hate and violence are committed against Indians. Never again will we allow policy to proceed from the assumption that Indians possess less
human genius than the other races. Never again will we be complicit in the theft of Indian property. Never again will we appoint false leaders who serve purposes other than those of the
tribes. Never again will be allow unflattering and stereotypical images of Indian people to deface the halls of government or lead the American people o shallow and ignorant beliefs about
Indians. Never again will we attach your religions, your languages, your rituals, or any of your tribal ways. Never again will we seize your children, nor teach them to be ashamed of who
they are. Never again.
Tell your children that the time of shame and fear is over. Tell your young men and women to replace their anger with hope and love for their people. Together, we must wipe the tears of
sever generations. Together, we must allow our broken hearts to mend. Together, we will face a challenging world with confidence and trust. Together, let us resolve that when our future
leaders gather to discuss the history of this institution, it will be time to celebrate the rebirth of joy, freedom, and progress for the Indian Nations.

Portman, Tarrell & Garrett, Michael Beloved Women: Nurturing the Sacred Fire of Leadership From an American
Indian Perspective
Crosswalk
APA Reference
Portman, T., & Garrett, M. (2005). Beloved Women: Nurturing the sacred fire of leadership from an American Indian perspective. Journal of Counseling and Development, 83(3), 284-291. doi:
10.1002/j.1556-6678.2005.tb00345.x
Description
Counseling professionals are taught to rely heavily on theories and interventions steeped in a Western, masculinized worldview. This article explores a paradigm shift by providing a contrasting
cultural view of leadership among women. The crosswalk between the American Indian perspective of nurturing leadership in women and the theoretical basis of relational-cultural theory is
explored as a way of adding critical, ancient knowledge about leadership to the counseling professional. Implications for mentoring female leaders are presented.

Beloved women: Nancy Nanyehi Ward; Susan LaFlesche Picotte; Wilma Mankiller; Carolyn Attneave (286)
Quotes
One foundational value, leadership from an American Indian perspective, is viewed as a shared vision and responsibility. (284)
Similarly, American Indian perspectives on leadership are relational and parallel the concepts presented by Jean Miller (1991) and Judith Jordan (1997) in relational-cultural theory. A
crosswalk of these two perspectives is appropriate to the evolution of a better understanding of the essence of American Indian leadership, as defined by the power of women, and of the
potential implications for leadership and mentoring needs of women in the counseling professional. (284)
Many tribes speak of the Circle of Life or the Web of Life, which is truly an appropriate description of the complex set of relationships in which all people live. The world, whether
personal, interpersonal, natural or universal, is like a huge sider web in which each strand is dependent on every other strand for existence and for balance. (284)
These leadership skills of patience, listening, contemplating the situation, and developing innovative strategies to accomplish the needed task are characteristic of many American Indian
female leaders. (285)
Contemporary American Indian female leaders exemplify a heightened awareness of systemic understandings as demonstrated through their professional activities and scholarship (Tsosie,
1988). Women who have been educated have the opportunity to develop an insider perspective of the organizations and institutions where they are employed, thus developing leadership
skills (Tsosie, 1988). These leadership skills combine with an American Indian worldview to create a strong desire to help mentor and nurture female leaders of tomorrow. (286)
A nurturing relationship requires the mentor to visualize, understand, and enter the world in which the individual being mentored lives and interacts. For example, among American Indian
cultures, many children are introduced to the drum at an early age through a ritual of entering the dance circle. Generally, this introduction occurs under the tender care of a relative, possibly
as an infant in the arms of a family member. As the child grows, he or she is taught to dance beside the family member in the circle. Later, as the child demonstrates a respect for the drum
and the dance arena, he or she will dance independently of the elder but as part of the tribal community someday leading someone else to the dance circle. This is an American Indian
cultural example of a growth-fostering relationship one that nurtures and encourages leadership in the community and nurtures the spirit of the community. (287)
In a very real sense, American Indian women are extensions of their tribal nationsocially, emotionally, historically, and politically. For many American Indians, cultural identity is rooted
in tribal membership, community and heritage. The tribe is an interdependent system of people who perceive themselves as parts of the greater whole rather than a whole consisting of
individual parts (M.T. Garrett & Garrett, 2003). (287)
For American Indians, one is who one belongs to or where one came from (M.T. Garrett, 1999). Disconnection is perceived as a dishonor or disgrace, such as passing judgment on an
Indian by saying someone acts as if he didnt have any relatives (DuBray, 1985).

Pollard, Diane Race, Gender, and Educational Leadership:
Perspectives from African American principals
Race, gender, principals, social construction, intersectionality, interviews
APA Reference
Pollard, D. (1997). Race, Gender, and Educational Leadership: Perspectives from African American principals. Educational Policy, 11(3), 353-374. Retrieved from
http://www.eric.ed.gov/ERICWebPortal/search/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ552052&ERICExtSearch_SearchType_0=no&accno=EJ552052
Description
African American elementary school principals in an urban district were interviewed about the impact on their race and gender statuses on their views of themselves in their administrative roles.
The data were examined within the historical framework of roles African American principals have played, and the contemporary social conditions under which they work. Race and gender statuses
were important in shaping these principals social constructions of their roles as administrators and their views of their mission vis-a`-vis their students. Furthermore, race and gender were
integrated in these respondents self-perceptions. The responses obtained in their study were related to historical accounts of African American administrators and illustrated similarities in role
perceptions across time and the necessity to respond to contemporary urban contexts.
Quotes
Two important trends in urban schools. First, there has been a slow but steady increase in the numbers of African Americans and other people of color in principal positions. This increase
includes large numbers of women as well as men. Second, unlike the era of segregated schools, today, African American principals are likely to preside over schools in which the majority of
teachers are White and the majority of students come from African American or other groups or color are likely to be poor. Thus, in addition to serving as educational leaders, these
principals often find themselves dealing with schools that are undergoing major social changes and mediating between teachers and students of quite disparate backgrounds.
The limited amount of research on African American school principals seems to fall into two categories. The first category focuses on the kinds of problems these administrators face.
These include isolation; marginalization; and the need to handle conflicting pressures from their school districts, the parents of the children they serve, and the community (Montenegro,
1993; Nelson & Williams, 1990; Walker, 1993).
It is important to note that this study of the interaction of race and gender is limited to a specific role in a specific setting. (KEY)
Three related themes emerged from my analyses of their role descriptions. These themes focused on the issues of (a) assertions of their own constructions of self while countering and
resisting others constructions of them as African American females or males, (b) expressions of confidence in their abilities to overcome barriers they encountered as African American
females or males, and (c) their perceptions that they had particular understandings of and responsibilities toward African American children, which emanated from the principals own
experiences relating to race, gender, and, in some cases, socioeconomic status. (KEY)
When we talk about some of the things, crises, situations we havewe can almost pinpoint it to the fact that we are African American females, but becauseone, we are always out there
trying to prove that we do know what we are doing. Then youve got to be two steps ahead of everyone else; youve got to have more information. Even if you know what you are doing,
youve got to have more information than most of the folks who work in that area. (study respondent)
Some of the views expressed by the principals in this study were similar to stances held by African American male and female principals during the period from the end of slavery to the
beginning of the school desegregation movement in the middle of this century.

Jones, Joyce & Welch, Olga The Black Professional Woman: Psychological consequences of
social and educational inequities upon the achievement of high-
status careers in leadership positions

APA Reference
Jones, J. & Welch, O. (1980). The Black Professional Woman: Psychological consequences of social and educational inequities upon the achievement of high-status careers in leadership
positions. The Journal of the National Association for Women Deans, Administrators & Counselors, 43(2), 29-32. Retrieved from
Description
Living with false images imposed by society, yet struggling to maintain one's identity, has been a heavy psychological burden for Black women. Psychological defense mechanisms have helped
them through strenuous periods at great expense emotionally and physically. A complete reexamination of school systems and traditional programs is necessary. Any discussion of the black
professional woman must be a discussion of the twin barriers of race and sex on career opportunities. The psychological burden of living with a false image imposed by society, yet struggling to
maintain ones identity, has been a heavy burden for black women. Psychological defense mechanisms have helped them though strenuous periods at great expense emotionally and at times even
physically. A complete reexamination of our current school systems and traditional programs is necessary if we are to begin to deal effectively with social and educational inequities currentl
inherent in the American socialization process.
Quotes
Indeed, for the American black professional female, the situation I one of double jeopardy.
Whether grounded in reality or not, the psychological burden of living with this image and yet struggling to maintain ones identity has been a burden even the contemporary black woman
continues to bear. Through Emancipation, Reconstruction, The Civit Rights Movement, and the Black is Beautiful Era of the 1960s, the black woman has survived. Survey the
psychological defense mechanisms of black women have helped them through these historical landmarks, both physically and psychologically but in what state and what expense?
Her aggressiveness and ambition normally highly desirable administrative traits, had to be re-defined so that they bore negative rather than positive connotations. The macho black
woman with her unfeminine assertiveness is one produce of this labeling process.
Too often research has dealt with low income, nonprofessional women and emphasized the negative aspects of such roles. The day of the dumb blonde or Aunt Jemima should be long
past; however, the media warns us weekly that many sexual and racial stereotypes are alive and well and continue to be perpetuated and reinforced.

Brown, Frank African Americans and School Leadership: An introduction Leadership preparation programs, leadership models,
APA Reference
Brown, F. (2005). African Americans and School Leadership: An introduction. Educational Administration Quarterly, 45(4), 585-590. doi: 10.1177/0013161X04274270
Description
Elementary and secondary education is constantly discussed by the public media and scholars as the best medicine to help America compete effectively in the latest version of economic
globalization. This article examines public education in an open political system involving racial, cultural, and ethnically diverse society and argues that such a diverse education should be reflected
among school leaders. The author concludes that given this diversity, any African Americans live in single-race communities and attend single-race schools; we need to broad our theory of
leadership to include the views of African American scholars and practitioners and improve leadership preparation programs. The settings for this shift in educational paradigms is more imperative
given the ending of the desegregation era. Much of the information can be applied to other racial and ethnic groups but is aimed specifically at African Americans.
Quotes
From a pipeline perspective, the shortage of African American leaders can be directly linked to several factors including shortages of African American teachers who will enter the leadership
pipeline, a lack of mentoring of African American teachers for leadership positions, recruitment and retentions of African Americans into leadership preparation program, and the preparation
and appointment of African American leaders (Foster, 2004).

Opsina, Sonia & Su, Celina Weaving Color Lines: Race, ethnicity, and the work of Leadership in
Social Change Organizations
Constructionism, ethnicity, race, relational leadership, social change, leadership
APA Reference
Ospina, S., & Su, C. (2009). Weaving Color Lines: Race, ethnicity, and the work of leadership in social change organizations. Leadership, 5(2), 131-170. doi: 10.1177/17427100910297
Description
For social change organizations working to address intractable social problems throughout the US tackling race may not only be unavoidable, it may also represent a way to fully engage
stakeholders in social change work. We argue that illuminating the relationship between race and leadership can advance our understanding how social change leadership happens in practice. We
build upon scholarship that emphasizes the ways in which seemingly essentialist, intractable racial categories are actually mutable, and the simultaneous emergence of academic research calling
attention to the constructed and collective dimensions of leadership. Using a constructionist lens to analyze narratives from 22 social change organizations and building six of these as in-depth
cases, we document three distinct means of understanding race, explore how they help to do the work of leadership, and suggest ways in which they seem to move their work forward.
Quotes
The early leadership literature viewed race and leadership as relatively fixed attributes of individual actors. In more recent scholarship, race (and social identity) overall) is viewed as fluid
and constructed, and leadership as a multi-faced, complex and dynamic form of influence (Kark & Shamir, 2002). A relational perspective suggest the need to go one step further, shifting
the focus from the relationship between leaders and followers to the way both actors engage in the work of leadership itself (Heifetz, 1994), and to the system of relationships that gives
meaning to the work and to the identities of those involved (Drath, 2001; Fletcher, 2004; Hosking, 2007; Ospina & Sorensen, 2006; Uhl-Bien, 2006).
In some ways, organizations working under the cultural traditions category operate in a manner almost contrary to those in the first category; they are very careful to cultivate an forward
specific race-or ethnicity-based narratives. Specifically, they draw upon articulated rituals, values, ceremonies, tales, and other ways of life traditionally associated with their race-
ethnicity.

Skrla, Linda The Social Construction of Gender in the Superintendency Social construction, feminism, superintendency,
APA Reference
Skrla, L. (2000). The Social Construction of Gender in the Superintendency. Journal of Educational Policy, 15(3), 293-316. doi: 10.1080/02680930050030446
Description
The public school superintendency in the United States is overwhelmingly socially constructed as masculine even though the educator workforce from which superintendents are drawn is 75%
female. Predictably, those who teach, research and write about the superintendency in the US, again overwhelmingly males, have largely reinforced the sexist gendering of this critical leadership
position. In contrast, this study explores how three women superintendents engaged, in a complex fashion, the gender social construction of the superintendency as they conducted the daily work of
leading districts in the state of Texas. This study also verifies for feminists in other national contexts the critical need for feminist research to be conducted in a wide variety of national contexts,
especially because of the feminist work of one specific context may be very different than that of another. The study ends with recommends that fit Texas and the US at the beginning of the 21
st

century.
Quotes
The passivity that we see in the general perspective for the woman is antithetical to what we would expect the role of the superintendent to be, which would be more aggressive, more
assertive, more intervening. I have been told that I need to be more assertive, speak up more which, then when I did, it seemed like I got slapped back down. 308

Christman, Dana & McClellan,
Rhonda
Living on Barbed Wire: Resilient women administrators in educational
leadership programs
Resiliency, leadership, intersections, identity
APA Reference
Christman, D., & McClellan, R. (2007). Living on Barbed Wire: Resilient women administrators in educational leadership programs. Educational Administration Quarterly, 44(1), 3-29. doi:
10.1177/0013161X07309744
Description
Despite access for women administrators in educational leadership departments, the longevity of their service within them is tenuous. Women administrators are caught in the social constructions of
gender and leadership. The purpose is to explore how some women administrators in educational leadership programs have sustained their administrative roles; to evaluate whether their resiliency
rests on a feminine type of leadership. Conclusion, faculty and students should not expect the socially constructed norms in women leaders. These resilient participants suggest that gendered
leadership norms are too simplistic and that women leaders must be willing to shift into multidimensional gender and traverse conventional borders.
Quotes
Women must work to become more like those in positions of power; men must avoid becoming feminine and weak. When blanketing responses into these two categories, gender becomes
simplified into one way of being or another. Thus, we expect women to behave like women or attempt to be manly, and we expect men to act like men. And when one works at bending
gender, then criticisms fly from our social expectations about the gendered norms. (6)
In terms of securing their positions, women administrators fight the socially constructed norms of leadership. Foremost, these norms put women at odds with their own gender. 7
As Schmuck and Schubert (1995) point out, politically, and personally, women administrators are torn between segregated into a culture of women and being integrated into a culture of
men. Women, for the sake of their leadership resiliency, begin to resist their own gender. Because of the simplified theories about gender and leadership, womens presentations of
themselves appear to hinder as much as facilitate the promotion of other women. 7
We believed that they were not describing a binary or dichotomous form of leadership resiliency but a kind of resiliency that was far more sinuous and vibrant yet not without its own
measure of hazards. 20 (figure)
Instead, what we were likely drawing was a composite of that area where the two gendered constructs intersect, often colliding, sliding off each other, and rebounding again. 21
The woman leader interprets the episode not by looking at her followers or what her anticipated response to the followers might be but through the organizational culture as a whole, the
complexities of the entire organization, and her own identity. 23

Portman, Tarrell, & Garrett,
Michael
Beloved Women: Nurturing the sacred fire of leadership from an
American Indian perspective
Crosswalk, relational-cultural theory, women, American Indian, leadership
APA Reference
Portman, T., & Garrett, M. (2005). Beloved Women: Nurturing the sacred fire of leadership from an American Indian perspective. Journal of Counseling and Development, 83, 284-291. doi:
10.1002/j.1556-6678.2005
Description
Counseling professionals are taught to rely heavily on theories and interventions steeped in a Western, masculinized worldview. This article explores a paradigm shift by providing a contrasting
cultural view of leadership among women. The crosswalk between the American Indian perspective of nurturing leadership in women and the theoretical basis of relational-cultural theory is
explored as a way of adding critical, ancient knowledge about leadership to the counseling profession. Implications for mentoring female leaders are presented.
Quotes
One foundational value, leadership from an American Indian perspective, is viewed as a shared vision and responsibility. 284
These leadership skills of patience, listening, contemplating the situation, and develop innovative strategies to accomplish the needed task are characteristic of many American Indian
female leaders. 285
In the beginning, a long, long time ago, there was not fire and the world was cold. So the Red Thunder Beings in the Above World sent their lightning and put a fire in the bottom of a
hollow sycamore tree that grew on a small island. All the animals knew that the fire was there because they could see the smoke and they could feel a little bit of its warmth, even from that
distance. They wanted to be close to the fire and warm themselves but couldnt because they old sycamore tree was on an island that they could not easily reach. The animals decided to
hold council in order to decide what must be done about the situation. All the animals were there, including Raven, Screech Owl, Hooting Owl, Horned Owl, Racersnake, Blacksnake, and
Water Spider. One by one, many proud, brave animals came forward, proclaiming he would be the one o bring back the fire for all of us. And one by one, they all came back empty-handed,
and discouraged. The little Water Spider listened patiently in council as the animal stalked about their situation with great dismay, and when it came time for her to speak, she said quietly, I
will bring back the fire for al of us. All of the animals how the little Waterspider could do that, and some even began to laugh at the very thought. After all, she wasnt very big, and she
wasnt very strong. How could she bring back the fire? Ill find a way. Said the Water Sider, and with that she began to weave a cowl from spun thread and fastened it upon her back.
Then, she crossed the water and went through the grass where the fire was still burning. She put one small coal in her bowl and brought it back for all of the animals. Everyone rejoiced, and
the animals built a sacred fire from the coal around which they all danced in celebration for many days. Since that time, we have had fire, and to this day, the little Water Spider still keeps
her bowl. And so, it is good. 285
A nurturing relationship requires the mentor to visualize, understand, and enter the world in which the individual being mentored lives and interacts. For example, among American Indian
cultures, many children are introduced to the drum at an early age through a ritual of entering the dance circle. Generally, this introduction occurs under the tender care of a relative, possibly
as an infant in the arms of a family member. As the child grown, he or she is taught to dance beside the family member n the circle. Later, as the child demonstrates a respect for the drum
and the dance arena, he or she will dance independently of the elder but as part of the tribal community someday leading someone else to the dance circle. 287
In a very real sense, American Indian women are extensions of their tribal nation socially, emotionally, historically and politically. For many American Indians, cultural identity is rooted
in tribal membership, community, and heritage. The tribe is an interdependent system of people who perceive themselves as parts of the greater whole rther than a whole consisting of
individual parts. 287
By implication, female leaders should be nurtured and mentored by other women in an atmosphere of collectivism according to relational-cultural theory in a relational environment
devoid of individual competitiveness or one-upmanship with other colleagues. 288

Cheung, Fanny & Halpern,
Diane
Women at the Top: Powerful leaders define success as work + family in a culture
of gender
Women leaders, work-family interface leadership model, culture of gender
APA Reference
Cheung, F., & Halpern, D. (2010). Women at the Top: Powerful leaders define success as work + family in a culture of gender. American Psychologist, 65(3), 182-193. doi: 10.1037/a0017309
Description
How do women rise to the top of their professions when they also have significant family care responsibilities? This critical question has not been addressed by existing models of leadership. In a
review of recent research, we explore an alternative model to the usual notion of a Western male as the prototypical leader. The model includes (a) relationship-oriented leadership traits, (b) the
importance of teamwork and consensus building, and (can effective work-family interface that women with family care responsibilities create and use to break through the glass ceiling. We adopted
a cross-cultural perspective to highlight the importance of relational orientation and work-family integration in collectivistic cultures, which supplements models of leadership based on Western
men. Our expanded model of leadership operates in the context of a culture of gender that defines expectations for women and men in diverse global contexts and enriches our understanding of
the interplay among personal attributes, processes, and environments in leadership.
Quotes
There are two very different stories about womens leadership around the world, and depending on which one you choose to tell, and your attitudes toward women in leadership positions,
the news is either very good or very bad. 182
The choice for highly successful women has been clear: Choose either a baby or a briefcase.

Coulter, Cathy, Michael,
Charles & Poynor, Leslie
Storytelling as Pedagogy: An unexpected outcome of narrative inquiry
APA Reference
Coulter, C., Michael, C., & Poynor, L. (2007). Storytelling as Pedagogy: An unexpected outcome of narrative inquiry. Curriculum Inquiry, 37(2), 104-122. Retrieved from
http://www.sagepublications.com
Description
This study examines how the use of narrative research method can serve as pedagogical strategies in preservice teacher education. The two often intersect, but rarely has that intersection been
examined in a systematic manner. This study examines data collected as one ESL preservice teacher and one Bilingual preservice teacher were followed from their language arts methods class
into student teaching and then their first year of teaching to see how they reflected on, question, and learned from their experiences. Incidents where narrative inquiry served as pedagogical
tools were examined. Although storytelling-as-pedagogy was not a goal in this study, we found that it was an outcome of utilizing narrative inquiry as a methodology.
Quotes
A story is a beautiful means of teaching religion, values, history, traditions, and customs; a creative method of introducing characters and places; an imaginative way to instill hope and
resourceful thinking. Stories help us understand who we are and show us what legacies to transmit to future generations. [Schram, 1994] (105)
For Connelly and Clandinin (1994), life is a story that we live, and it is through the telling and retelling of those stories that we make meaning and come to understand the stories of
others. (107)
In narrative inquiry, the process of data analysis involves synthesizing the data into an explanation that requires recursive movements from the data to the emerging plot, always testing
the story with the database (Polkinghorne, 1995). (108)

Grogan, Margaret Equity/Equality Issues of Gender, Race, and Class
APA Reference
Grogan, M. (1999). Equity/Equality Issues of Gender, Race, and Class. Educational Administration Quarterly, 35(4), 518-536. doi: 10.1177/001316199921968743
Description
Critiquing two "Handbook" chapters on gender and race, this article observes that equity concerns have given way to concerns with quality and excellence. Both chapters explore reasons behind
lack of equity (for poor students of color and women in school administration) and criticize "liberal" solutions to social problems.
Quotes
The answer is no. Females are overrepresented in teaching and underrepresented in administration. (518)
Shakeshaft argues that there is an inequitable distribution of administrative positions between men and women and between members of minority groups and Whites. (520)
She [Shakeshaft] contends that most of the research up until the last decade or so falls into the first three sages: Stage 1: Documenting the absence of women, Stage 2: Searching for
women who have been administrators, and Stage 3: Showing women as disadvantaged or subordinate. Research that is more recent focuses on the next two stages: Stage 4: Women
studied on their own terms and Stage 5: Women as a challenge to existing theory. She anticipates that the future holds promise for research at Stage 6: Transformation of theory. (522)

Barrios, Patricia & Egan, Marcia Living in a Bicultural World and Finding the
Way Home: Native womens stories

APA Reference
Barrios, P., & Egan, M. (2002). Living in a Bicultural World and Finding the Way Home: Native womens stories. Affilia, 17(2), 206-228. doi: 10.1177/088610990201700205
Description
Four Native American women living in the majority culture were interviewed in a qualitative study, using snowball sampling, to explore their experiences concerning the meaning of being
Native and of being Native women. A constant comparative qualitative analysis revealed four themes reflecting the womens experiences: otherness: conflicting dominant and Native cultural
messages; Native traditions as strengths, particularly as taught by female elders early in life; and the formation of positive gender and ethnic identities.

Quotes
Cultural identity is conceptually a larger construct than either racial or ethnic identity. It refers to the total experience of a group of people and encompasses spirituality, language,
norms of behavior and social organization, traditions and rituals, elements of a groups history, and values and beliefs that are passed from one generation to another. Thus, the concept
of cultural identity is particularly useful in understanding Native people because their heritages as a lived experience, though varied across clans, tribes, or nations, include much more
than racial identity. (208)

Brayboy, Mary & Morgan, Mary Voices of Indianness: The lived world of
Native American women

APA Reference
Brayboy, M., & Morgan, M. (1998). Voices of Indianness: The lived world of Native American woman. Womens Studies International Forum, 21(4), 341-354. doi:
10.1177/0886109909331700
Description
An interpretive study of Native Amereican women provided a greater understanding of the processes native American women employ as they become socialized into a non-Indian environment
and sustain their traditional culture. Intense dialogues were conducted with four Native American professional women. Data interpretations revealed the womens unique themes: prized,
harmonious, vigilant, and struggling. Five common themes included spiritualty, Indianness, bonding, racial discrimination, and reciprocity/inclusiveness. A schematic translation model
showed how the womens life experiences and their themes connect to other populations of women. These womens experiences provide implications for programs that work with women.
Quotes

Napier, L.A. Educational Profiles of Nine Gifted American Indian Women
and Their Own Stories About Wanting to Lead

APA Reference
Napier, L.A. (1995). Educational Profiles of Nine Gifted American Indian Women and Their Own Stories About Wanting to Lead. Roeper Review, 18(1), 38-45. doi:
10.1080/02733199509553695
Description
Develops profiles of several Native American Indian women graduated with doctoral degrees from The Pennsylvania State Universitys American Indian Leadership Program (AILP). Analysis
of the womens decision to seek the doctorate, graduate school experiences that contributed to the completion of their degrees; Stages of career development before and after receiving their
degrees. (GRAPHIC)
Quotes

Simms, Muriel Impressions of Leadership Through A Native Womans
Eyes
Leadership, Native American, superintendency
APA Reference
Simms, M. (2000). Impressions of Leadership Through a Native Womans Eyes. Urban Education, 35(5), 637-644. doi: 10.1177/0042085900355013
Description
Non-Native American superintendents who lack the qualities of spirituality and community connectedness engage in discourse that silence and destroy relationships with the community.
Lakota Indian Sandy White Hawk views the quality of community as essential in redirecting a superintendents role from power over to power with to nurture community relationships.

Quotes
Leadership is not in Native American languages. (638)
Leadership is such a different word. I had to think about it. You said that at a meeting. You are a leader. I go, what is that. I dont want to think about it in those terms. Its doing
what you have to do. Women of color do things because they have to do it. People call me for all kinds of things. That puts me at a level. Thats why leadership is a troublesome word.
Because we dont think of it as that. We dont put people on levels. Momentarily, we rise to the occasion, but that is all. I get to sit back down and be flawed and all of that which
comes with being a human being. (638)
Sandys first encounter with leadership in the non-Indian world was with a female school superintendent. Sandy and other Native men and women attended a meeting at which they
told stories to this superintendent about their children and how they were being treated in the school system. The children had been misunderstood or teased or, worse yet, made
invisible. The superintendent did not respond did not look around did not say anything. Sandy said that if the superintendent had said something meaningful and with a heart, it
would have been powerful: I would have expected the superintendent to say something like, I cant imagine as a mother having m child treated that way. (639-640)
I think Indian people look at a leader as someone who does not put themselves above other people but is equal with and equal to and even puts themselves below other people or even
behind other folks. (641) (INVISIBILITY)

Metoyer, Cheryl Leadership in American Indian Communities: Winter
Lessons
Indigenous systems of knowledge, information-seeking behaviors in tribal communities, values,
spirituality, leadership
APA Reference
Metoyer, C. (2010). Leadership in American Indian Communities: Winter lessons. American Indian Culture and Research Journal, 34(4), 1-12. Retrieved from
Description
Winter lessons, or stories told in the winter, were one of the ways in which tribal elders instructed and directed young men and women in the proper ways to assume leadership responsibilities.
Winter lessons stressed the appropriate relationship between the leader and the community. The intent was to remember the power and purpose of that relationship. Hence, leadership in
American Indian communities then and now is rooted in culture. Leadership as a cultural activity has been and continues to be a powerful force in shaping tribal communities. The stories
remain, and contemporary tribal leaders continue to struggle with the communal responsibilities inherent in their positions. The concept of winter lessons, in this article, illustrates the
importance of considering a specific tradition and ways of knowing when studying existing literature, identifies three models of Native leadership: traditional, co-creators, and educational
environments.
Quotes
In mainstream American research, leadership is a field of study usually examined independent of cultural realities. Many definitions of leadership consist of a list of qualities or skills
such as creativity, judgment, intelligence, integrity, and compassion. (1)
Parks states, Leadership is a way to describe the activity of persons engaging in the mobilization of people around them to make progress on the most important challenges of their
place and time. (1)
Despite the critical nature of leadership, a search of the published leadership literature from 2003 to 2008 revealed only thirteen articles and four book chapters concerning American
Indians and leadership. (2)
Research that treats chief as a synonym for leader does not always represent the Indian communitys understanding of the role, influence, power and responsibility of their leaders.
Sometimes in contemporary accounts of tribal leadership, there is little mention of the proper relationship between the leader and the community-a relationship that is grounded in culture
and is necessary in order to understand what it means to be a Native leader. (3)
Spirituality is the core of traditional Native leadership and finds expression in the concept of leadering the community through service. Unlike mainstream concepts of leadership,
which stress the characteristics of the individual leader, traditional Native leadership has an individual and a collective form depending on the communitys needs at any given time. (4)
The authors [Clara Kidwell and Alan Velie] state that, the oral traditions of native cultures are the major repositories of tribal knowledge and values and note that stories remind
people of what constitutes appropriate behavior. Stories point out that sharing the responsibility to care for and protect the community is the appropriate behavior for tribal leaders.
Thus, leadership in a Native community is embodied in a relationship between the tribal leaders and the community and is a shared responsibility. (4)
Respondents repeatedly commented: I dont consider myself as a leader. Im doing what I have to do, and Im not a leader. Its more circular. Not a pyramid. It takes all of us to
make it work. (5)
Johnson and colleagues article features a chart y Joann Sebastion in 1980 that contrasts traditional Indian values with non-Indian values. Examples include patience versus
aggressiveness; group emphasis versus individual emphasis; cooperation versus competition; and spiritual/mystical versus skeptical. The authors conclude that there is no one model of
Native leadership, and that leadership is grounded on principles that reflect an inner strength, a meaning and purpose in ones life to make a difference in ones Native community. This
awareness is often referred to as spirituality. (8/9)
Of paramount importance is the understanding that leaders are leaders only when accepted as such by the Native community, and that leadership may shift with the communitys
requirements. (10)

Warner, Linda, & Grint, Keith American Indian Ways of Leading and Knowing American Indian, community, culture, leadership, persuasion
APA Reference
Warner, L., & Grint, K. (2006). American Indian Ways of Leading and Knowing. Leadership, 2(2), 225-244. doi: 10.1177/1742715006062936
Description
Having drawn some brief historical lines for our research, we suggest that significant differences exist between American Indian and western approaches to, and perspectives on, leadership, and
we will illustrate some of these differences drawing particularly upon Indian educational leadership. American Indian leadership was often interpreted by non-indigenous observers as an
inability to lead rather than a different ability to lead. Western models are often rooted in positional approaches, despite their assertions to the contrary, whereas Indian models are more
concerned with persuasive techniques, and while western approaches are almost always individual inform, American Indian models are more concerned with how different forms of leadership
in different circumstances can serve the community rather than enhance the reward and reputation of their individual embodiment. (FIGURE, 236)
Quotes
In Basss Handbook of Leadership (1990), for example there is less than one page (out of 914) devoted to Native Americans. Basss summary described American Indians as this
countrys most impoverished minority, whose members are undereducated and live mainly under tribal councils that discourage participatory democracyThe leadership of their many
famous chiefs of the past is only a memory. (225-226)
Long before the Trail of Tears, scholars now believe that prior to contact with Europeans, American Indian people had had complex, dynamic and diverse methods for developing,
assigning or asserting leadership within tribal cultures. (228)
Similarly, although the Navajo tribe (like the Iroquois Confederacy) was matriarchal, after 1934 the Indian reorganization act required the tribes to create proto-congressional councils,
and from that point men dominated the seats, at least until the late 1980s. (228)
Lynch and Charleston (1990) contextualized the leadership discussion and declared a new wave of American Indian leadership was emerging, one oriented to economic development
and self-determination. These authors portrayed leadership in cycles of approximately 50 years through to 1990. They noted that the Merriam Report (Merriam et al., 1928) had
identified the lack of Indian professionals in formal leadership positions as a major problem in the Bureau of Indian Affairs (BIA). Seventy-five years later the fundamental problem
highlighted by this statement had not changed. This historical analysis of policy provides an insightful understanding of the difficult and complex challenges in Indian schools.
Charleston would later become the primary author of a series of reports entitled Indian Nations at Risk (1991) where leadership was again cited as a critical need in Indian country.
(230)
Nonetheless, much of that research still suffers from an ahistorical bias that explores the leadership issues affecting Indian communities as if they are Indian problems rather than the
consequences of historical displacement and cultural destruction. (231)
American Indian leadership has an oral tradition that has been well documented (Becker, 2002), and reinforces the power of performance as critical to cultural identity (Moses, 2004).
(235)

Gover, Kevin Revive the Warrior Tradition: Putting children first
will ensure a future for the next seven generations
Warrior, children, tradition
APA Reference
Gover, K. (1998). Revive the Warrior Tradition: Putting children first will ensure a future for the next seven generations. Native Peoples Magazine, 72. Retrieved from
http://ishgooda.org/huron/news72.htm
Description

Quotes
Seven generations ago, with their communities under attack and their way of life at peril from the westward advance of American, American Indian warriors laid down their arms. These brave
warriors surrendered and went to reservations.

These were great warriors, having for decades held off the entire United States Army. Why did they surrender? I believe that, having reached the heart-breaking realization that they could not
win this war, they chose to preserve their people to keep their children from dying in a war that would eventually be lost.

These warriors knew there would be hardship and pain, but they did what they could go preserve their people, their children, and their way of life. The United States believed there would be no
need for the Bureau of Indian Affairs in seven generations. It was widely believed that all American Indians would assimilate or die on the reservations. But today, we have survived. Today,
we stand two million strong, with the youngest and fastest-growing population of any ethnic group.

All of us owe these warriors a debt of gratitude. Their sacrifices have made it possible for our people to survive. These great warriors knew the mark of a warrior was dedication to a cause
greater than oneself, and they paid the price for our survival.

Seven generations later, the time has come to rediscover and reinstitute the Warrior Tradition among our people.

I have been Assistant Secretary for Indian Affairs and the head of the Bureau of Indian Affairs for less than a year, but during this time I have seen some wonderful things. In Montana, I saw a
dance group on the reservation of the Assiniboine and Gros Ventre tribes where the children danced with the spirits of the past while keeping an eye on the future. In Oklahoma, obviously
proud children gave me a tour of their school, the Riverside Indian School. In Jemez Pueblo,, I met children building computers that would be used by other children to get access to the
internet, ad throughout the country I have met hundreds of people dedicated to a cause greater than themselves, sacrificing for their tribes, their people, and most importantly, their children. Our
warriors come in many forms, teachers, tribal leaders, doctors, lawyers, artists, and journalists. But each effort is appreciated and is helping our people today, and helping the seventh generation
prepare to lead our people into the 21
st
century.

Bring back the Warrior Tradition of dedication to a cause greater than self, and make this cause be the safety and welfare of our children.

But we are failing the Seventh Generation, and the payoff for our failure will be more dysfunction among our people for future generations. Alcohol and drug abuse, domestic violence and
sexual abuses are far too prevalent on Indian lands. As the adult child of an alcoholic parent, and as a recovering alcoholic myself, I can attest to the problems created by drug and alcohol
abuse. These problems affect an entire community, but mostly the pain inflicted by abuse is absorbed by our young people.

These people are paying a high price for our sins.

This is the single most important issues facing tribal members and their governments today. Damaged children grow into damaged adults, and nothing we do in the area of sovereignty, land
rights, or any other issues will matter much if another generation continues to suffer and fail. I dont care how strong your family, tribe, or beliefs are, if this type of damage is inflicted on a
child, there will always be a part of a child with the notion that there is something wrong because they are Indian. This is something that must be halted quickly, or the damage will continue to
resonate for generations.

This is why we must bring back the Warrior Tradition. Our cultures are strong and will prevail; our cultures are our greatest strength. Bring back the Warrior Tradition of dedication to a cause
greater than self, and make nothing the President does, can possibly be as important as helping one child find their way out of abuse. I believe if we all work hard enough, we can turn
communities around and rid them of these scourges plaguing or people. But for this to happen, we need clear-eyed warriors, men and women, young and old, artists and lawyers, construction
workers and teachers, writers and musicians, working together to stop any abuse on our children by whatever means necessary.

The Seventh Generation walks among us now, and now is the time for our new warriors to prepare this precious Seventh Generation so they can teach the next seven generations. Now is the
time for all of us to live out our warrior traditions.

Block, Betty Cultural Relational Leaders: Unraveling, understanding, and
utilizing narratives in leadership practice
Leadership, psychology, cultural-relational, narratives
APA Reference
Block, B. (2010). Cultural Relational Leaders: Unraveling, understanding, and utilizing narratives in leadership practice. Quest, 62(3), 250-259. doi: 10.108/00336297.2010.10483646
Description
The argument for using narratives to organize ones leadership practice are helpful in that they justify and organize many of the activities that go into the leaders professional and personal life.
This paper explores the complex nature of narratives in a professional setting and the manner in which leaders can use the therapeutic methodology of cultural relational psychology to address
multiple meanings embedded in narratives. People narrate their own subjective and embodied realities and reveal themselves metaphorically and symbolically through the stories they tell. The
author outlines methods that leaders can use in the context of giving and sharing narratives; including empathetic attunement, contextualization, relationship authenticity, using conflicts and
tensions to make relationships stronger, understanding why people feel disconnected or disempowered, and honoring individual differences.
Quotes

Yukl, Gary An Evaluative Essay on Current Conceptions of Effective
Leadership
Leadership, symbolic, transformational, influence
APA Reference
Yukl, G. (1999). An Evaluative Essay on Current Conceptions of Effective Leadership. European Journal of Work and Organizational Psychology, 8(1), 33-48. doi:
10.1080/135943299398429
Description
Theories of transformational and charismatic leadership provide important insights about the nature of effective leadership, but most of the theories have weaknesses in the conceptualization and
measurement of leadership processes. The limitations include use of simplistic two-factor models, omission of relevant behaviours, focus on dyadic processes, assumption of heroic leadership,
and overreliance on weak methods. I discuss these weaknesses and present results from a study on leaders behavior dimensions to clarify some of my concerns.
Task versus Relations Leadership
Autocratic versus Participative Leadership
Leadership versus Management
Transformational versus Transactional Leadership
Quotes

Barker, Richard The Nature of Leadership Ethics, leadership, social evolution, transformative systems, canon
APA Reference
Barker, R. (2001). The Nature of Leadership. Human Relations, 54(4), 469-494. doi: 10.1177/0018726701544004
Description
Trait/characteristic theories and empirical approaches to the study of leadership have been supported by mounds of data, graphic models, and regression statistics. While there has been criticism
of these mainstream approaches, there has been little in the way of metaphysical support developed for either side of the argument. This paper attempts to address the science of leadership
study at its most fundamental level.
Quotes
Leadership, as we experience it, is a continuous social process. But industrial leadership studies are usually conducted by isolating a single event or a bounded series of events as
though this event has a definable beginning and end, and by analyzing as though this element is subject to cause-effect. (473)
The essential theme of waging war is still evident in conventional leadership theory. Its order is centered about an image of a powerful, male-like leader who sits atop a hierarchical
structure and who controls all outcomes that emanate from that structure. The leaders power is thought to be based in knowledge, control, and the ability to in (war). The leaders will
is imposed though direct or indirect threat of violence. In the industrial world, violence is often economic in nature, relating to the acquisition of market share, and financial material
assets. (476)
The complex, reciprocal relationships of people and institutions, then, must be the foci of the explanation of leadership. The duality of structure ultimately connects that which
constitutes the leader and that which creates outcomes in a way that cannot be explained by defining the leader. (483)

Lynch, Patrick & Charleston, Mike The Emergence of American Indian Leadership in
Education
Sovereignty, leadership, education, policy, reform
APA Reference
Lynch, P., Charleston, M. (1990). The Emergence of American Indian Leadership in Education. Journal of American Indian Education, 29(2), 1-10. Retrieved from http://jaie.asu.edu
Description
The entry of American Indian men and women into administrative positions in the Bureau of Indian Affairs (BIA) schools and public schools is a relatively recent development. Only 20 years
ago there were very few American Indian administrators of schools or universities. The Meriam Report of 1928 (The Problem of Indian Administration) had identified the dearth of Indian
professionals in the BIA as a major problem. In order to understand the significance of the training of Indian administrators for Indian schools, it is necessary to describe the context in which
the entry of Indian people into administrative positions finally became a reality. Indian leadership in education is a recent phenomenon in part because Indian leadership prior to World War II
was mainly a more general leadership of tribal organizations. Professional leadership had to wait for the development of an infrastructure of Indian people who were non-professionals working
with students, teachers, and finally, the change to help tribal organizations focus on the need for managing educational institutions.

Three cycles are convenient markers for discussing a century of development of leadership in Indian Education. The periods selected are 1889-1929 (School for Farming), 1929-1969
(Undulations of Reform), and 1969-Present (Leaders NOW for self-determination). The discussions of the first and second period necessarily require discussion of certain key policy events.
Federal policy shifts reflect public opinion, therefore these time periods bracket apparently contradictory trends. Seeking logic to the dialectic in federal policy trends may lead to frustration
unless one looks into the American social topography which is never smooth or logical.
Quotes
The one room day schools and the board schools were staffed by non-Indian people who were not expected to encourage Indian children to go to high school or college. Despite the
great demand for teachers I the late nineteenth and early twentieth centuries in the small school districts, there was no attempt by states or federal government authorities to train Indian
teachers. (1)
In the many small districts, only non-Indians were elected to school board positions, partly because school districts were not viewed by state or local authorities as the proper school
habitats for Indian children, and partly because many Indian people did not have citizenship, nor the right to vote, before 1924. (1)
On the Neah Bay reservation in Washington, Indian adults had to go after dark to an island where they could play their tribal sports and talk their language without interference by the
reservation Superintendent and his police. (2)
The 1960s were a decade of social change unequaled by anything since the Civil War. The climate of rising expectations of the previously-excluded minority peoples provided an
opening for Indian people to emerge as a people with a legitimate historical claim upon public policy to realize their aspirations. This rare historical opening called forth a new kind of
Indian leadership. That leadership would go through other phases during the rest of the 1970s and the 1980s. In the early 1970s the emerging Indian leadership for education as
idealistically committed to equality within the Indian communities and freedom of Indian people to define their own futures. (6)

Sharpes, Donald Federal Education for the American Indian Federal policy, Indian Education Act, board schools,
APA Reference
Sharpes, D. (1979). Federal Education for the American Indian. Journal of the American Indian Education, 19(1), 19-22. Retrieved from http://jaie.asu.edu
Description
Unknown to most Americans, American Indians live in all 50 states, speak more than 300 languages, and are extraordinarily diverse ethnically among themselves. Also contrary to common
understanding, twice as many live off as on feral reservations. A growing number live in urban centers more than 15,000 in Minneapolis for example and more and more are declaring their
ancestry when before they might have hidden it.

The history of the federal policy towards American Indians, including and especially its education polity, constitutes a national tragedy of the first magnitude. Federal schools for Indians
constitute some of the oldest in the nation. There were 37Indian schools as early as 1842 when the new Bureau of Indian Affairs was created in the War Department. The education policy was
an extension of the policy towards Indians in general, namely forced assimilation and expropriation of Indian land. The Homestead Act of 1863 reputedly opened up more land to settler, and
the understood policy of forcing Indians to relinquish more of their land was extermination of the buffalo in order to starve them into reservations, always the most undesirable land at the time.
The Dawes Severalty Act of 1887, known as the Allotment Act, was an attempt to offer land to Indians under the same conditions as it was to whites in the hopes of completing the break-up of
Indian treaty land. It was one of the more odious pieces of national legislation, like the Alien and Sedition Acts, and in fact reduced the Indian land claims from 140 million acres to less than 50
million in 46 years.
Quotes
Whatever the causes and changes of federal education policy towards American Indians, the results have been ambiguous, and often, catastrophic. This only highlights the importance
of not only understanding the mechanics of how federal educational policy is formed for American Indians, but how to influence its development for meaningful programs. (22)

Deyhle, Donna & Swisher, Karen Research in American Indian and Alaska
Education: From assimilation to self-determination
History, policy, education, deficit model thinking, drop-out versus push out
APA Reference
Deyhle, D., & Swisher, K. (1997). Research in American Indian and Alaska Education: From assimilation to self-determination. Review of Research in Education, 22, 113-194. Retrieved
from http://www.jstor.org
Description
Those who have been involved in the formal education of Indians have assumed that the main purpose of the school is assimilation. The Indian would be better off, it was believed, if he could
be induced, or forced, to adopt the white mans habits, skills, knowledge, language, values, religion, attitudes, and customs or at least some of them. Assimilation, to be sure, is a reciprocal
process, and in the course of the white man has learned much from the Indian, so that today American culture is immeasurably enriched by items adopted from the Indian. But it was always the
white mans way of life which must set the pattern. Formal education has been regarded as the most effective means for bring about assimilation.
Quotes
From its beginnings in the 17
th
century, formal education for American Indians and Alaska Natives developed differently than it did for other people in this country. Based on principles
of sovereignty and trust responsibility, the history of Indian education is unique, complex, and not clearly understood by the majority of mainstream America. (114)
Even though the policy of attending public schools continues into the 1990s, curricular and instructional approaches in teaching Indian students have varied over time. The 1930s saw
attention given to culturally related materials; the 1950s witnessed federal governments policy of termination of services to Indians and a move away from Indian-related curriculum; the
1960s and 1970s encouraged a revival of Indianness in the classroom. During the 1980s the national reform movement in education questioned Indianness in the classroom in favor
of a standard approach to education that emphasized accountability through testing. (115)

Tillman, Linda Culturally Sensitive Research Approaches: An African-American
Perspective

APA Reference
Tillman, L. (2002). Culturally Sensitive Research Approaches: An African-American Perspective. Educational Researcher, 31(9), 3-12. doi: 10.3102/0013189X03100900
Description
This article contributes to discussions about culturally sensitive research approaches in qualitative research. The author argues that the use of culturally sensitive research approaches in research
focusing on African Americans can sue the cultural knowledge and experiences of researchers and their participants in design of the research as well as the collection and interpretation of data. The
author presents a rationale for the use of culturally sensitive research approaches for African Americans, a theoretical framework for culturally sensitive research approaches, and a discussion of
culturally sensitive research in practice. This article concludes by discussing some implications for teaching and practice in educational research.
Quotes

Brayboy, Bryan & Deyhle,
Donna
Insider-Outsider: Researchers in American Indian communities
APA Reference
Brayboy, B., & Deyhle, D. (2000). Insider-Outsider: Researchers in American Indian communities. Theory Into Practice, 39(3), 163-169. doi: 10.1207/s15430421tip3903_7
Description
All research, by its very nature, is political. Crossing borders from the academic to the real lives of people is fraught with tensions and misunderstandings. Qualitative researchers must continually
be aware of how those we study view us as well as how we view them. Qualitative research, and especially ethnography, relies on what we, as observers, see and what we are told by the
participants in our research studies. This is not always a seamless path.
Quotes
Just as the exploitation of American Indian land and resources is of value to corporate America, research and publishing is valuable to non-Indian scholars. As a result of racism, greed and
distorted perceptions of native realities, Indian culture as an economic commodity had been exploited by the dominant society with considerable damage to Indian people. Tribal people need
to safeguard the borders of their cultural domains against research and publishing incursions. (163)
I have worked hard to develop a balance between a good researcher and a good Indian simultaneously. Many traditional methods of conducting research directly conflicted with my sense
of being an Indian.

Lomawaima, K. Tsianina When Tribal Sovereignty Challenges Democracy: American
Indian education and the democratic ideal
American Indian education, critical democracy, federal indian policy, multicultural education
APA Reference
Lomawaima, K.T. (2002). When Tribal Sovereignty Challenges Democracy: American Indian education and the democratic ideal. American Educational Research Journal, 39(2), 279-305. doi:
10.3102/0002831203900227
Description
The lessons of American Indian education a grand experiment in standardization can lead to a more equitable educational system for all U.S. citizens. While masquerading as a tool for equal
opportunity, standardization has marginalized Native peoples. We argue for diversity not standardization as a foundational value for a just multicultural democracy, but diversity is feared by
some as a threat to the national integrity. Critical historical analysis of the apparently contradictory policies and practices within American Indian education reveals a patterned response to cultural
and linguistic diversify, as the federal government has attempted to distinguish safe from dangerous Native practices. Examples of the contest between Indigenous self-determination (rooted in
internal sovereignty) and federal control illustrate the profound national ambivalence toward diversity but also the potential to nourish places of difference within a healthy democracy.
Quotes
Democracy is a value, a policy, a practice that respects, protects, and promotes human rights. (281)
A democratic citizenship requires civic courage (Friere, 1998) and a multicultural consciousness that recognizes and confronts the historical and institutional roots of oppression. (281)
Given the American infatuation with the notion that social change can be best effected through education, schools have been the logical choice as the institutions charged with the
responsibility for Native American cultural genocide. (282)
In the last century-and-a-half, schools have purposely and systematically worked to eradicate Native languges, religions, beliefs, and practices. American Indian children have been at the
very center of the battleground between federal powers and tribal sovereignty; the war has been waged through them and about them, and the costs of Indian education have largely been
borne by Indian people. (282)
Economic and social indicators used to quanitify and classify status and quality of life for the U.S. population are notoriously gram for Native American populations: lowest per capita
incomes, highest rates of infant mortality, extraordinarily high rates of depression and teen suicide. Educational statistics are no better. Of the 500,000 American Indian students in U.S.
schools, it has been predicted that 60% will leave school before graduating (National Center or Educational Statistics, 1995). (282)

Indian Nations At Risk: An educational
strategy for action
Educational practices, Indian education
APA Reference
U.S. Department of Education. (1991). Indian Nations At Risk: An educational strategy for action (ED Publication No. 339587). Retrieved from http://www.ed.gov/
Description
This document systemically studies the status of Native Education in the United States and makes recommendations for improving the quality of Education for American Indian and Alaska Native
students. Based on extensive testimony by citizens and educators, school site visits, and commissioned papers by expects, the Indian Nations At Risk Task Forced identified four reasons why Indian
nations are at risk as a people: (1) failure schools to educate large numbers of Indian students; (2) erosion of Native languages and cultures; (3) threats of further reduction of Native lands and
natural resources; and (4) challenges to Indian self-determination and governance by changing federal policies and court decisions. Following a review of Native enrollments, funding for native
education, the changing context of native education, barriers to success for Indian students, and progress in research and educational practices, the Task Force present a strategy framework for
improving schools. Major strategies are: (1) developing comprehensive education plans that uses federal , state, local and tribal resources; (2) developing local partnerships for schools; (3)
emphasizing national priorities related to parent-based early childhood education partnerships for schools, promotion of tribal language and culture, t raining of Native teachers, and strengthening of
tribal community colleges; (4) creating mechanisms of accountability; and (5) fostering understanding of the relationships between tribes and government. Specific recommendations are outlined
for parents, educators, Native communities, and governmental bodies, as well as priorities for additional funding, research, and higher education. This report contains 12 notes, 60 references, a list
of 21 commissioned papers, and descriptions of 13 model programs and successful practices in American Indian Education.
Quotes
Native children must overcome a number of barriers, if schools are to succeed in their mission to education:
- Limited opportunities to enrich their language and developmental skills during their preschool years.
- An unfriendly school climate that fails to promote appropriate academic, social, cultural, and spiritual development among many Native students.
- Curriculum presented from a purely Western (European) perspective, ignoring all that the historical perspective of American Indians and Alaska Natives has to contribute.
- Low expectations and relegation to low ability tracks that result in poor academic achievement among up to 60 percent of Native students. a greater percentage of Native eighth-
grade students perform at the below basic and basic levels in mathematics than white and Asian eighth-grade students. Native students have the smallest percentage performing at
the advanced level in mathematics of all ethnic groups.
- A loss of Native language ability and the wisdom of older generations.
- Extremely high dropout rates, especially in urban schools, where Natives are in the minority and where the school climate does not support Native students.
- Teachers with inadequate skills and training to teach Native children effectively.
- Limited library and learning resources to meet the academic and cultural needs of the community.
- A lack of Native educators as role models.
- Economic and social problems in families and communities poverty, single-parent homes, family violence, suicide, substance abuse, and physical and psychological problems
that act as direct barriers to the education of Native children.
- A shift away from spiritual values that are critical to the well-being of individuals and society as a whole.
- A lack of opportunity for parents and communities to develop a real sense of participation.
- Overt and subtle racism in schools Native children attend, combined with the lack of a multicultural focus in the schools.
- Limited access to colleges and universities because of insufficient funding.
- Unequal and unpredictable funding for preschool and many elementary, secondary, postsecondary programs and for tribal colleges. For example, the 75 approved but unfunded
public school construction applications dating back to 1973, amount to a backlog of $193.7 million of which two projects per year are funded.
- Limited use of computers and other technological tools, principles, and research.

Tillman, Lisa Speaking into Silences: Autoethnography, communication,
and applied research
autoethnography
APA Reference
Tillman, L. (2009). Speaking into Silences: Autoethnography, communication, and applied research. Journal of Applied Communication Research, 37(1), 94-97. doi:
10.1080/00909880802592649
Description
In 2004, two articles in the Journal of Applied Communication Research (Ashcraft & Tretheway, 2004; Goodall, 2004) celebrated the merits of auto- and narrative ethnography, methods of research
grounded in lived experience and evocative modes of representation that seek to engage readers emotionally, aesthetically, ethically, and politically. Despite these and other persuasive calls for
auto- and narrative ethnographic works, few have been published in communication journals. More than four years ago, JACR offered readers arguments for this kind of scholarship, yet no full-
length autoethnography appeared in its pages until now. This essay, a prelude to its companion, Body and Bulimia Revisited, speaks into that silence.
Quotes
Carolyn Ellis and Arthur Bochner (2000) define autoethnography as an autobriographical genre of writing and research that displays multiple layers of consciousness, connecting the
personal to the cultural. (94-95)
Striving to show lifes complexity and fragility in depth and detail, autoethnographers utilized varied forms (e.g., short stories, poems, and plays) and multiple narrative techniques, such as
scene setting, dialogue and metaphor. (95)

Anderson, Leon Analytic Autoethnography Autoethnography, history of autoethnography, reflexivity, evocative,
APA Reference
Anderson, L. (2006). Analytic Autoethnography. Journal of Contemporary Ethnography, 35(4), 373-395. doi: 10.1177/0891241605280449
Description
Autoethnography has recently become a popular form of qualitative research. The current discourse on this genre of research refers almost exclusively to evocative autoethnography that draws
upon postmodern sensibilities and whose advocates distance themselves from realist and analytic ethnographic traditions. The dominance of evocative autoethnography has obscured recognition of
the compatibility of autoethnographic research with more traditional ethnographic practices. The author proposes the term analytic autoethnography to refer to research in which the researcher is
(1) a full member in the research group of setting, (2) visible as such a member in published texts, and (3) committed to developing theoretical understandings of broader social phenomena. After
briefly tracing the history of proto-autoethnographic research amongst realist ethnographers, the author proposes five key features of analytic autoethnography. He concludes with a consideration of
the advantages and limitations of this genre of qualitative research.
Quotes
The practice of autoethnography in sociology has been championed predominately by interdisciplinary symbolic interactionists with postmodern or poststructuralist sensitivities, including
prominently Carolyn Ellis and Arthur Bochner, who have experimented with and exemplified variations of autoethnography and encouraged students and colleagues to work within this
emerging genre. Indeed, the wirtings of Ellis and Bochner (e.g., Ellis 1991, 1995, 2004; Ellis and Bochner 2000; Bochner and Ellis 2001), as well as other symbolic interactinists like Laurel
Richardson (1994) and Norman Denzin (1989, 1997), have served a critical role in defining autoethnography in the era of methodological innovation broadly characterized by Denzinn and
Lincon (2000) as recent moments of qualitative inquiry. (373-374)
Norman Denzin (1997) writes that evocative autoethnographers bypass the representational problem by invoking an epistemology of emotion, moving the reader to feel the feeling of the
other. (377)
Carolyn Ellis and Arthur Bochner (2000) further explain that in evocative autoethnography, the mode of storytelling is akin to the novel or biography and thus fractures the boundaries that
normally separate social science from literaturethe narrative text refuses to abstract and explain. (377)
Evocative autoethnographers have argued that narrative fidelityto and compelling description of subjective emotional experiences create an emotional resonance with the reader that is the
key goal of their scholarship. The genre of autoethnographic writing that they have developed shares postmodern sensibilities especially the skepticism toward representation of the other
and misgiving regarding generalizing theoretical discourse. (377)
Evocative autoethnography requires considerable narrative and expressive skills exemplified in the wellcrafteed prose, poetry, and perfromances of Carolyn Ellis, laurel Richardson, Carol
Rambo Ronai, and others. (377)
One of the strengths of the contributions by these scholars is that they have not just produced discourse about evocative autoethnography. They have also modeled autoethnographic
scholarship and mentored students and colleagues. (377)
The five key features of analytic autoethnography that I propose include (1) complete member researcher (CMR) status, (2) analytic reflexivity, (3) narrative visibility of the researchers
self, (4) dialogue iwht informants beyong the self, and (5) commitment to theoretical analysis. (378)
At a deeper level, reflexivity involves an awareness of reciprocal influence between ethnographers and their settings and informants. It entrails self-conscious introspection guided by a
desire to better understand both self and others through examinatiing ones actions and perceptions in referenced to and dialogue with those of others. (382)
Autoethnography requires that the researcher be visible, active, and reflexively engaged in the text. (383)
We must not, Atkinson, Coffey, and Delamont (2003) note, lose sight of the ethnographic imperative that we are seeking to understand and make sense of complex social worlds of which
we are only part (but a part nevertheless). (386)
The purpose of analytic ethnography is not simply to document personal experience, to provide an insiders perspective, or to evoke emotional resonance with the reader. Rather, the
defining characteristics of analytic social science is to use empirical data to gain insight into some broader set of social phenomena than those provided by the data themselves. (387)

Ellis, Carolyn Heartful Autoethnography Heart, evocative ethnography
APA Reference
Ellis, C. (1999). Heartful Autoethnography. Qualitative Health Research, 9(5), 669-683. doi: 10.1177/104973299129122153
Description
The author seeks to develop an ethnography that includes researchers vulnerable selves, emotions, bodies, and spirits; produces evocative stories that create the effect of reality; celebrates concrete
experience and intimate detail; examines how human experience is endowed with meaning; is concerned with moral, ethical, and political consequences; encourages compassion and empathy; helps
us know how to live and cope; features multiple voices and repositions readers and subjects as coparticipants in dialogue; seeks a fusion between social science an literature in which, as Gregory
Bateson says, you are partly blown by the winds of reality and partly an artist creating a composite out of the inner and outer events; and connects the practices of social science with the living of
life. In short, her goal is to extend ethnography to include the heart, the autobriograhical, and the artistic text. This article provides a conversation with a student researching breast cancer that
introduces issues in heartful autoethnography.
Quotes
Believe me, honest autoethnographic exploration generates a lot of fears and self-doubts and emotional pain. (672)
Well, I start with my personal life. I pay attention to my physical feelings, thoughts and emotions. I use what I call systematic sociological introspection and emotional recall to try to
understand an experience Ive lived through. Then I write my experience as a story. By exploring a particular life, I hope to understand a way of life, as Reed-Danahay (1997) says. (671)
Autoethnography is an autobiographical genre of writing and research that displays multiple layers of consciousness. Back and forth autoethnographers gaze, first through an ethnographic
wide angle lens, focusing outward on social and cultural aspects of their personal experience; then, they look inward, exposing a vulnerable self that is moved by and may move through,
refract, and resist cultural interpretations. (673)
The truth is that we can never capture experience. Narrative is always a story about the past, and thats really all field notes are: one selective story about what happened written from a
particular point of view at a particular point of time for a particular purpose. (673)

Atkinson, Paul Rescuing Autoethnography Autoethnography, analytic, reflexivity
APA Reference
Atkinson, P. (2006). Rescuing Autoethnography. Journal of Contemporary Ethnography, 35(4), 400-404. doi: 10.1177/0891241606286980
Description
This author supports Andersons recent article for a more concrete analytical autoethnographic study format.
Quotes
Moreover, I believe that it remains important to stress the values of analytic ethnography, and that the goals of analysis and theorizing are too often lost to sight in contemporary fashions for
subjective and evocative ethnographic work. (400)
It is a misrepresentation of the history of social research to imply as some recent commentaries seem to that until fairly recently, sociologists and anthropologists were unrealistically
wedded to an ideal of entirely impersonal and dispassionate fieldwork. (401)
the full meaning of reflexivity in ethnography refers to the ineluctable fact that the ethnographer is thoroughly implicated in the phenomena that he or she documents that there can be no
disengaged observation of a social scene that exists in a state of nature independent of the observers presence, that interview accounts are coconstructed with informants, that ethnographic
texts have their own conventions of representation. In other words, the ethnography is a product of interactions between the ethnographer and a social world, and the ethnographers
interpretation of phenomena is always something that is crafted through an ethnographic imagination. (402)

Ellis, Carolyn & Bochner,
Arthur
Analyzing Analytic Autoethnography:
An autopsy
Narrative, evocative, storytelling
APA Reference
Ellis, C., & Bochner, A. (2006). Analyzing Analytic Autoethnography: An autopsy. Journal of Contemporary Ethnography, 35(4), 429-449. doi: 10.1177/0891241606286979
Description
In response to Anderson and Atkins article, the authors posit the need for more evocative ethnographic scholarship in all fields.
Quotes
I want you to feel what I felt. I want you to know why story truth is truer sometimes than happening-truthWhat stories can do, I guess is, make things presentThis is true: stories can
save us. Tim OBrien, The things they carried (429)
Analytic autoethnography looks like realist ethnography; it has the feel or lack of feel(ing) of realist ethnography. (432)
Autoethnography wants the reader to care, to feel, to empathize, and to do something, to act. It needs the researcher to be vulnerable and intimate. Intimacy is a way of being, a mode of
caring, and it shouldnt be used as a vehicle to produce distanced theorizing. What we are giving to people with whom we are intimate, if our higher purpose is to use our joint experiences
to produce theoretical abstractions published on the pages of scholarly journals? (433)
Our enthusiasm for autoethnography was instigated by a desire to move ethnography away from the gaze of the distanced and detached observer and toward the embrace of intimate
involvement, engagement, and embodied participation. (433-434)
Traditional analysis is about transferring information, whereas narrative inquiry emphasizes communication. Its the difference between monologue and dialogue, between closing down
interpretation and staying open to other meanings, between having the last word and sharing the platform. Stories have always been used as a mode of explanation and inquiry in sociology.

Ellis, Carolyn; Bochner, Arthur; Denzin, Norman;
Lincoln, Yvonne, & Morse, Janice
Talking and Thinking About Qualitative
Research
Qualitative research, autoethnography, personal narratives, performance studies, narrative;
storytelling, personal history
APA Reference
Ellis, C., Bochner, A., Denzin, N., Lincoln, Y., & Morse J. (2008). Talking and Thinking About Qualitative Research. Qualitative Inquiry, 14(2), 254-284. doi: 10.1177/1077800407311959
Description
This script comes from an edited transcript of a session titled, Talking and Thinking About Qualitative Research, which was part of the 2006 International Congress of Qualitative Inquiry, held at
the University of Illinois at Urbana-Champaign on May 4-6, 2006. This special session featured scholars informally responding to questions about their personal history with qualitative methods,
epiphanies that attracted them to qualitative work or changed their perspectives within the qualitative tradition, ethical crises, exemplary qualitative studies, the current state of qualitative methods,
and challenges and goals for the next decade. Panelists included Arthur Bochner (communication), Normal Denzin (sociology/communication/critical studies) Yvonne Lincoln (education), Janice
Morse (nursing/anthropology), Ronald Pelias (performance studies/communication, and Laurel Richardson (sociology/gender studies). Carolyn Ellis (communications/sociology) served as
organizer and moderator.
Quotes

Ellis, Carolyn The Ethnographic I: A methodological
novel about ethnography.
Consciousness, autoethnography, how to
APA Reference
Ellis, C. (2004). The Ethnographic I: A methodological novel about ethnography. New York: AltaMira
Description
This book captures the dos of ethnographic writing as told through a similar lens of a class setting.
Quotes
The label [qualitative methods] refers to a variety of research techniques and procedures associated with the goal of trying to understand the complexities of the social world in which we
live and how we go about thinking, acting, and making meaning in our lives. (25)
Autoethnography refers to the writing about the personal and its relationship to culture. It is an autobiographical genre of writing of research that displays multiple layers of consciousness.
Qualitative techniques include participant observation, interviews, life histories, focus groups, and grounded theory.
Ethno means people or culture; graphy means writing or describing firsthand observation and participation in a setting or situation. The term refers both to the process of doing a study and
to the written product. (KEY) (26)
I feel as if Ive always been an ethnographer, from the time I was a kid trying to figure out my parents relationship, my relationships, and the hidden-or not so hidden dramas in the small
town in which I lived I watched and listened carefully, often or maybe especially when I was not supposed to. (27)
Qualitative research falls roughly along a continuum ranging from an orientation akin to positivist science to one similar to art and literature. (27)
Between science and art is a sprawling middle ground of qualitative researchers who seek to analyze events, find patterns, and create models from their data.
When analyzing data, some adhere rigidly to formal steps in grounded theory research data notes, sorting and classifying, open coding, axial coding, selective coding with memo writing
occurring throughout the process. Others view the process in a more social constructivist way, allowing for multiple interpretations of social realities and the collaborative creation of
knowledge by the view and the viewed. (28)
Working from an orientation that blends the practices and emphases of social science with the aesthetic sensibility and expressive forms of art, these researchers seek to tell stories that show
bodily, cognitive, emotional, and spiritual experience. (30)
The goal is to practice an artful, poetic, and empathic social science in which readers can keep in their minds and feel in their bodies the complexities of concrete moments of lived
experience. These writers want readers to be able to put themselves in the place of others, within a culture of experience that enlarges their social awareness and empathy. (30)
Their goals include: one, evoking emotional experience in readers; two, giving voice to stories and groups of people traditionally left out of social science inquiry; three, producing writing
high literary/artistic quality; and four, improving readers participants, and authors lives. (30)
Stories are the way humans make sense of their worlds. Stories are essential to human understanding and are not unique to autoethnography. Stories are the focus of Homeric literature oral
traditions, narrative analysis, and fairy tales. Given their importance, I argue that stories should be both a subject and a method of social science research. (32)
Art writes that stories follow certain conventions of storytelling,they contain similar elements and follow similar patterns of development. These include: (a) people depicted as
characters; (b) an revolve, and towards which a resolution and/or explanation is pointed; (c) a temporal ordering of events; and (d) a point or moral to the story that provides an explanation
and gives meaning and value to the crisis. (32)
In autoethnography, were usually writing about epiphanies in our lives and in doing so, we open ourselves up about how weve lived. (34)
Reflexive ethnographers ideally use all their senses, their bodies, feelings, and their whole being they use the self to learn about the other, and they use their experiences in other worlds
to reflect critically on their own. (48)
The topical is interwoven with the chronological. Thoughts and feelings merge, drop from our grasp then reappear in another context. In real life, we dont always know when we know
something. Events in the past are interpreted from our current position. Yet that doesnt mean theres no value in trying to disentangle now from then, as long as you realize its not a roject
youll ever complete or get right; instead, you string, as Richardson says, to get it contoured and nuanced in a meaningful way. (118)
In autoethngrpahic work, I look at validity in terms of what happens to readers as well as to research participants and researchers. To me, validity means that our work seeks verisimilitude;
it evokes in readers a feeling that the experience described is lifelike, believable, and possible. You also can judge validity by whether it helps readers communicate with others different
from themselves or offers a way to improve the lives of participation and readers or even your own. (124)
Thematic analysis refers to treating stories as data and using analysis to arrive at themes that illuminate the content and hold within or across stories. The emphasis then is on the abstract
rather than the stories themselves. (196)

Anderson, Leon On Apples, Oranges, and Autopsies: A
response to commentators

APA Reference
Anderson, L. (2006). On Apples, Oranges, and Autopsies: A response to commentators. Journal of Contemporary Ethnography, 35(4), 450-465. doi: 10.1177/0891241606287395
Description

Quotes
The stories we tell and the ways we tell them are at the heart of ethnographic writing. (457)
Rapprochement between evocative autoethnographers and Chicago school realists is highly unlikely. (462)

Chang, Heewon Autoethnography as Method.
APA Reference
Chang, H. (2008). Autoethnography as Method. Walnut Creek, CA: Left Coast Press
Description

Quotes
Writing examples illustrate four different styles: descriptive-realistic, confessional-emotive, analytical-interpretive, and imaginative-creative. (113)
In ethnographic research, you do not follow a rigidly structure data collection plan; you sometimes allow your gut feelings and broadly defined research goals to take a lead in your data
collection. (121)
When analyzing and interpreting autoethnographic data, you need to keep in mind one important point: what makes autoethnography ethnographic is its intent of gaining a cultural
understanding. Since self is considered a carrier of culture, intimately connected to hers in society the selfs behaviors verbal and nonverbal should be interpreted in their cultural
context. (125)
Searching for the connectivity between self and others is fundamental to autoethnographic interpretation. Austin (1996) reminds us that the essence of who we are, what we think, and how
we talk is contingent largely on the others we celebrate. (134)
As Folz and Griffin point out, ethnography is not a mere reporting of culture. In the same way, autoethnography is not mere description of your life experiences. The constructive
interpretation of your life is what need to be contained in autoethnographic writing. (141)
External data provide contextual information, validate or correct your personal data from the past as well as self-observational and self-reflective data from the present, help triangulation
with other data sources, fill gaps left by self-based data, and connect your private story with the outer world. (112)
Such experiences with the unfamiliar cultural characteristics of others often challenge and cause you to adjust your cultural standards of thinking, perceiving, evaluating, and behaving.
(73)
A voluntary or involuntary removal from our cultural familiarities creates a fish-out-of-water sensation, which in turn contributes to self-discovery about what is familiar and strange to
you. (74)
Stemming from the field of anthropology, autoethnography shares the storytelling feature with other genres of self-narrative but transcends mere narration of self to engage in cultural
analysis and interpretation. (43)
The minimum requirement is that autoethnographers must be willing to dig deeper into their memories, excavate rich details, bring them onto examination tables to sort, label, interconnect,
and contextualize them in the sociocultural environment. Commitment to cultural analysis and interpretation is the key to proceeding with any topic. (51)


APA Reference
1969 Report of the Committee on Labor and Public Welfare United States Senate, Made by its Special Subcommittee on Indian Education. Indian Education: A National Tragedy A National
Challenge (Kennedy Report) (ED Publication No. 034625). Retrieved from http://www.tedna.org/pubs/Kennedy/toc.htm
Description

Quotes

Kremer, Lisa 25-year-old teacher symbolizes tribes safety net
APA Reference
Kremer, L. (1996, April 7). 25-year-old teacher symbolizes tribes safety net. The News Tribune, p. G1.
Description

Quotes
Amy Ackley made it. Chief Leschi Superintendent Linda Rudolph says Ackley embodies the Puyallup tribes plan for its children: to catch the ones whove gone astray, then help them
find success by feeding them, educating them and teaching them to value their heritage.
Ackley is a 25-year-old Puyallup with long, chestnut brown hair who walks tall although shes shorter than most of her students speaks thoughtfully and works as hard as a salmon
fighting its way upstream.

Meriam, Lewis The Problem of Indian Administration
APA Reference
Report of a Survey Made at the Request of Honorable Hubert Work, Secretary of the Interior. (1928). The Problem of Indian Administration (ED Publication No. 087573). Retrieved from
www.narf.org/nill/resources/meriam.htm
Description
This report has XXX sections
One general summary of findings and recommendations
Two recommendations for immediate action
Three Foreword to the Detailed Report
Four A general policy for Indian affairs
Five Organization of the federal Indian Work
Six Personnel administration
Seven Statistics and Records
Eight Health
Nine Education
Ten General economic conditions
Eleven Family and community life and the activities of women
Twelve The migrated Indians
Thirteen Legal aspects of the Indian problem
Quotes

Mahoney, Dan Constructing Reflexive Fieldwork Relationships: Narrating my
collaborative storytelling methodology
Reflexivity, interpretive ethnography, gay male storytelling, field work narratives, building
fieldwork relationships, social realities
APA Reference
Mahoney, D. (2007). Constructing Reflexive Fieldwork Relationships: Narrating my collaborative Storytelling methodology. Qualitative Inquiry, 13(4), 573-594. Doi:
10.1177/1077800407300765
Description
The interpretive ethnographic literature makes a strong case for new and experimental approaches to narrative, by documenting the interpretive practices through which social realities are
created and observed. These stylistic textual forms create a context for a deep, emotional understanding of lived experience. During my PhD dissertation on intimacy construction and
storytelling in everyday gay life, I used a collaborative storytelling methodology to write six narratives about the ordinary occurrences, practices and emotive experiences gay men face in their
interpersonal relationships. This article provides a critical reflection about my reflexive fieldwork relationships had a profound effect on the way the stories were told, the layering of intimate
disclosures, and the interactions between me and my gal male collaborators. Of particular interest are the insider/outsider research identities that emerged as a result of conducting this research
in a British context.
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The aim of these stylistic textual forms is to create a context for a deep and emotional understanding of the lived experience. These new representations unmask truth claims, actively
locate the storytellers in the process and production of the narrative, and allow for a more creative process in the production of knowledge. This genre of sociological writing encourages
new literary forms of empirical representation to be explored in social science research. (Banks & Banks, 1998). (574)
This reflexivity through journaling greatly facilitated my own learning process and the construction of newer meanings at every stage of the fieldwork practice. (580)
It taught me: (a) how to value and be more transparent about the tools and sensibilities I brought to the research context; (b) how to articulate my emotions, empathy, and feelings
toward my study collaborators; and (c) how this emotional context was an important analytical tool for the promotion and success of the research project. (580)

Yet Si Blue (McCloud, Janet) A Warning Message to All Indian Nations and Our Friends and Supporters
APA Reference
Yet Si Blue (McCloud, Janet). (1978). A Warning Message to All Indian Nations and Our Friends and Supporters. Yelm, WA: Yet Si Blue
Description
This was a paper written for the purpose of creating an awareness to the Indian community regarding the societal pressures that were present and a futuristic prediction (based in the form of a set of
warnings (three total) for consideration and possible planning for against them.
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Too many Indian leaders are over adapting to the ways and the thinking of our exploiters and selling us out! (1)
We have faced similar or worse situations in the past which almost destroyed us, but at the last moment, when all seemed lost, we received the strength, determination and assistance to help
us survive. We can rally, and make our strand for our life and land, and continue on, for our own sake and for the sake of the coming generations. (4)
Part II: Our leadership Crisis
- Traditionally, Indian leaders are the servants of their people. Within daily social life, they are outwardly indistinguishable from the rest of the people. Ceremonially, they stand out,
arrayed in the beautiful gifts made for them by their grateful people. (5)
- The behavior of Indian leaders must be above reproach, for they are selected for their virtues, not their weaknesses. They must be brave, alert and intelligent; kind and
compassionate to all people, especially children and elders; industrious and generous. They must have integrity and commitment, and be the peacemakers, providers and defenders of
their people. (5)
- Indian leaders walk ahead of their people to be the first to confront dangers that may lie unseen upon the path of life. They must always lead the people by the examples of their
daily lives! They must always be available to listen to the voices of their people, for all decisions must come from the people. (5)
- The news media plays up the most destructive type of Indian who ends up betraying the Indians cause, narcissistic types who need the limelight, or the power-hungry who have the
greed disease. The media effectively brainwashes despairing Indians into believing that these con artists are the true champions and fighters for the cause. But if these corrupted
leaders worm their way into positions of power within their Nations, they soon show their true-intentwhich is not to serve their people! (5)
The New Demagogues: Indians that usurp leadership outwardly appear Indian. They dress up in buckskins and beads, strut around like peacocks, grow long hair, attend a monthly
pow-wow and a yearly ceremony, speak like experts about Indian ways, boast and brag about their pretended virtues and achievements They claim to be the defenders of Indian
rights but when dangers threaten, they often hide safety in the back ranks. These rip-off artists protest and co-opt or stage demonstrations where they shout about our oppression.
They ask for money and aid to help their people, but they are merely lining their own pockets with gold and feathering their nests with furs!
Conspicuous Affluence: this new ruling class was poor a few years ago. They lived in shacks with no running water, drove second-hand cars, shopped at Goodwill, ate welfare
commodities, wore handmade Indian jewelry, and worked at menial jobs like the rest of the Indians. Now they in expensively furnished mansions, drive status-symbol cars, shop at
the most expensive stories, wear diamonds and gold, and have many gophers to do their work of their mini-empires. (6)
They openly flaunt their newly acquired wealth amidst the poverty of their people, boasting, We made it, so can you! What they dont tell their people is that IT came from
ripping off! (6)
Their bad example is like a disease infecting Indians; others run to grab whatever they can, saying, Everyone else is doing it, why not me? (6)

Bordeaux, Clementine Ndn Princess YouTube Video
APA Reference
Bordeaux, Clementine (Director). (2010, November). NDN Princess. Retrieved from http://www.youtube.com/watch?v=HbEqvDBxSZA
Description

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Princess: archaic: a woman having sovereign power (2) A female member of a royal family; especially a granddaughter or daughter Of a sovereign (3) one likened to a princess; especially a
woman of high rank of high standing in her class or profession Noun

Indian princess
She is royality
She is queen
She is a princess

But she is not your princess
She is our princess
My princess

I see her and I see beauty
Simple sophistication
Blessed by grace
Un-found wisdom hidden in nervousness

She is my community, broken down to a verb
She will dance, speak, laugh, embrace, hope, teach, do

She will say no, when you dont know how
She will walk the red road with you
She will be an inspiration, a role model
She is my friend

And When I see her, I see beauty
But her beauty cannot be judged by your news station or fashion critic
She is beautiful because she eloquent
She is proud in the most humble way
She is the proud of the values her culture has taught her
And proud of the family she represents

As women, they are going to be the backbone of our culture.


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