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Indigenous peoples who are taking actions on climate change issues have formed networks that intersect between Indigenous knowledges and various environmental science fields. These climate organizations work across many boundaries in science, politics, and culture. This article asks how large-scale U.S. climate boundary organizations that convene Indigenous and non-Indigenous climate practitioners contend with ongoing colonialism. Analysis indicates that Indigenous-settler networks offer avenues for Indigenous values to be practiced in collaborative climate science. Such organizations also provide limited opportunities to utilize climate science in tribal climate adaptation. While these boundary organizations aim to build meaningful cross-cultural and mentoring relationships, uneven power dynamics and resources permeate the partnerships. These structural inequalities cause tensions to arise. Tensions further arise from the uses of new terminology to navigate longstanding struggles over places, political sovereignties, and human relationships to natural worlds. I argue that a decolonial environmental framework discerns roles for Indigenous governance in attending to anthropogenic climate change. The approach broadens sociological understandings of climate change by examining the attempts of Indigenous and non-Indigenous actors to build climate networks.

Efforts have been under way by Indigenous peoples to reanimate governance that includes people of all ages and genders. Simultaneous initiatives to decolonize science within environmental fields must confront how settler colonial systems can continue to operate under the guise of partnership. Indigenous feminist theories aid understanding of ongoing colonialism alongside heteropatriarchy and racism with attempts to dismantle oppression in everyday practice. The author examines governance in a North American environmental science partnership consisting of Indigenous and non-Indigenous climate scientists. Using a mixed-methods social network approach, the author evaluates central actors in the national-scale climate science organization on the basis of intersectional identities, relational ties, and structural leadership roles. Findings indicate that Indigenous women and youth were not among core governance dominated by elder Indigenous men and White women. However, Indigenous women consistently bridged distant members back into the group and provided less visible labor to support the organization. These did not translate to decision-making roles. The author argues that Indigenous values of relational reciprocity and self-determination need to supersede the rhetoric of diversity in environmental fields. The case demonstrates the importance of inclusive Indigenous governance to decolonize environmental partnerships and the potential lack of legitimacy should unexamined notions of tradition be used to obscure settler colonial dominance.