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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.

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.

This article advocates for the necessity of Indigenous Knowledges in furthering Indigenous self-determination in public schools, as well as furthering the broad aims of public education. Drawing attention to past efforts across the United States to transform the public school curriculum and analyzing data from testimonies given at Oregon State Legislature Hearings, we argue that Indigenous Knowledges offer an important resource for educating all students responsibly and improving relationships within and across communities. Framing these ideas as gift-giving logic, we argue that if educators and policy-makers are open, they can learn a great deal from Indigenous Knowledges and advocacy efforts.