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Despite legislation to increase educational success for racial and ethnic minorities in the USA, educational disparities persist. I examine this trend among Indigenous peoples in the state of Oregon, but extend it to education systems across the USA. In Oregon, American Indians have the poorest educational attainment of all racial and ethnic groups; only 55% of American Indians graduate on time. I examine this problem from a critical sociological perspective, answering the call for sociology to end its "complicity in the elimination of the native". I argue education systems are extensions of settler colonial logics and power structures. I propose educational transformations built upon Indigenous cultural teachings, advocating that we follow an Indigenous educational framework that has as its foundation: (1) Indigenous elders' instructions that education should teach us to be "real human beings"; (2) Indigenous teachings that invite us to engage in reflexivity to understand the "spirit" of our work; and (3) my own Yakama teachings on utilizing a decolonizing praxis within educational institutions. I conclude that American sociology needs to draw from Indigenous Studies scholarship to better understand and address the education inequalities facing Indigenous peoples in the USA.

Intro -- Contents -- List of Illustrations -- Acknowledgments -- Introduction: Embodying Contradictions and Resisting Settler-Colonial Violence -- 1. Teach Them in a Good Way: Critical Pedagogy of the Wapato Indian Club -- 2. I Don't Want Our Language to Die: Indigenous Language Revitalization, Survivance, and the Stakes of Building a Moral Community -- 3. Think of the Seven Generations: Xwayamamí Ishích -- 4. Take Care of Your Past: Building a Theory of Yakama Decolonizing Praxis -- 5. The Renaissance Is Now: Next Steps for Healing and Social Change -- Appendix -- References -- Index.

This article explores the contexts and meanings of researcher subjectivity within a specifically racialized field setting, the North American Indigenous Games. Drawing on literature of feminist critique and using the concepts of subjectivity and identity work, the author analyzes ways in which "authentic Indianness" and "White privilege" affect the research process. At the heart of the analysis is an important epistemological question: How do power dynamics affect the knowledge production processes involved in research?

Abstract: In this paper, we describe and analyze the ways in which we center the importance of kinship and relationality in an Indigenous education seminar. Throughout the seminar, we invite Indigenous teacher candidates to turn inward to see, learn from, and teach about the brilliance of their own lands, languages, and communities. We view our work as thinking with Leanne Betasamosake Simpson's beautiful vision of resurgent education. We do this work in collaboration with Tuxámshish Dr. Virginia Beavert, Yakama Tribal Elder, who serves as a mentor in our program. We focus on three key points that advance our vision of resurgent education as decolonial feminist praxis: 1) Relationality is power; 2) Land is a nurturing teacher who constantly extends power to us; 3) Creating space for resurgence requires challenging colonial relations of power. We conclude that our project is a form of decolonial feminist praxis and invite our feminist colleagues to see themselves as part of and responsible for this vital work.

Within sociological literature, Indigenous Studies and settler colonial theoretical frameworks are beginning to be regarded with greater respect and consideration. Yet, the discipline still struggles to emerge from the grasp of settler colonial assumptions; we continue to wait for U.S. Sociology to acknowledge and appreciate that all teaching, learning, and research on Turtle Island takes place on Indigenous homeland. It is a tall task to "decolonize" sociology as a field; however, Indigenous feminist scholars remind us of our responsibilities to critique problems and to offer a generative pathway forward. We take up this charge and offer our experiences and suggestions for how we can take steps toward decolonizing our college classrooms. In this article, a professor and two students write about our differing and shared experiences of learning together in an Indigenous Methodologies graduate seminar at a research-intensive university. We approached the class, and this article, with the following question: What if we were able to imagine a classroom experience that nurtured and inspired us to be in good relation with the Indigenous peoples and homelands on which our classrooms are built? We share our experiences and suggest tools we all may use to bring Indigenous teaching methods into our classrooms, and into our lives outside the classrooms.

A literatura e a comida são produtos de significação cultural. A análise do componente alimentar de textos literários, portanto, pode se constituir em um profícuo campo de investigação nas Humanidades. Compreendendo o texto literário como o produto de inter-relações entre o sentido atribuído pelo leitor, a voz ficcional e o seu contexto de produção, o objetivo deste artigo, apresentar um recorte da alimentação na vida de Marcel Proust, autor de Em busca do tempo perdido.

AbstractIndigenous stories are the backbone of Indigenous education systems. While Indigenous communities are still grappling with settler colonial‐imposed violence, many Indigenous Nations are engaging in what Leanne Betasamosake Simpson describes as Indigenous resurgence. In our paper, we draw from our own Indigenous communities' teachings and discuss our peoples' ongoing storytelling traditions as important forms of resurgence, which contribute to a process Dene scholar Glen Sean Coulthard describes as grounded normativity. After setting the context for understanding Indigenous stories as a form of resurgent education, we then pay special attention to a well‐known collection of stories, first published in the book Anakú Iwachá in 1974, with a second edition published in 2021. We analyze the history of the project, examine key principles that make it a strong example of resurgence, and explain how it is a particularly instructive data source for social scientists to (1) better understand Indigenous knowledges within our storytelling traditions, (2) engage place‐based learning, and (3) imagine futures beyond settler colonialism. These aims, already central in Indigenous sociology, are currently at the margins of mainstream social sciences. We argue these aims provide a particularly hopeful remedy for U.S. sociology, which has generally ignored Indigenous Peoples' knowledges.