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Chapter 12 overcoming hegemony in native studies programs Devon A. Mihesuah Chet Bowers called for drastic curriculum reform in education, one that embraces not a new ideology, but a more authentic way of viewing ourselves in the world. Throughout this book we have attempted to show that this authenticity exists in the ways traditional Indigenous People understand the relationship, and we have posited that this understanding may be such a challenge to the dominant culture’s materialistic, militaristic, paternalistic, and corporate goals, that hegemonic efforts to deflect Indigenous thinking insinuate themselves throughout society. Dr. Devon Mihesuah agrees, and in this chapter she explains that only through frank discussions about colonization and decolonization can future generations begin to awaken from cultural hegemony. Furthermore, she discloses that the place one might assume anti-Indian hegemony would not appear, in university-level American Indian Studies programs, is not immune to the shadow of colonization. As a result, even future Indigenous scholars and teachers may not, in such programs, be able to recover traditional Indigenous wisdom and be able to move beyond stifling historical trauma and hegemonic influence. Also in this chapter, Devon offers classroom-tested examples for teaching Indian students in ways that can be successful. Her suggested approaches for effective teaching, however, do more than offer practical tips. They also expose the various levels of educational hegemony, from a dualistic history to a colonized diet, that plague “Indian education” and cultures today, and they show the extent to which we must begin to engage in authentic “political” conversation if we are to avoid the negative effects of anti-Indian hegemony on Indian and non-Indian people today and in the future. Devon A. Mihesuah (Oklahoma Choctaw) is professor of Applied Indigenous Studies at Northern Arizona University in Flagstaff. She is the editor of the American Indian Quarterly, for which she won the Wordcrafters Circle of Native Writers’ Award as the 2001 Journal Editor of the Year. She is the award-winning author of ten books, including American Indians: Stereotypes and Realities; Natives and Academics: Researching and Writing about American Indians; Indigenous American Women: Decolonization, overcoming hegemony in native studies programs 1 9 1 Empowerment, Activism; and co-editor (with Waziyatawin Angela Wilson) of Indigenizing the Academy: Transforming Scholarship and Empowering Communities. She has also published a novel, The Lightning Strikes. *** Throughout education there are obstacles to teaching topics dealing with Natives. Even university programs in Indigenous Studies usually exist within a colonialist structure. As a teacher, you may have problems with colleagues who expect you to teach in a certain fashion in order for you to receive tenure and promotion. Problems that Native students face in modern universities are similar to what Natives faced at federal boarding schools. Unless professors are well versed in tribal happenings, they usually will be unconcerned with the troubles Native students face on or off campus. For them, it is “business as usual,” and the students who cannot “cut it” are left behind to drop out or fail. Until they get to know you, many Native students will indeed expect you to behave in the same prejudicial manner. One of the major problems is that professors concerned about proper teaching also have to deal with university bureaucracy. Many universities are eager to advertise their Native programs. The problem is, just because a university has a “Native Studies” department or major as part of its curriculum does not mean that program benefits Natives. It sometimes doesn’t mean much even if the professors are Native. Unless those Native professors are knowledgeable about and dedicated to decolonization , you may as well have a non-Native representative of the status quo in there. Indeed, a Native who behaves just like the colonizers can actually be worse than a white colonizer. I’ve witnessed situations in which Native professors were staunch advocates of fighting anyone who had a desire to help students with decolonization and empowerment strategies. They epitomize those Natives who have found a comfort level in their roles as token minorities in a white system. As Tewa educator Gregory Cajete has said, “The money an Indian individual, tribe, school, or organization gets depends not only on how well you have learned to play the game, but how many compromises of spirit and authenticity you are willing to make to appease the political, bureaucratic, and industrial controllers of the game.”1 Vine Deloria Jr. concurs: “Professors stand more chance of getting their ideas accepted if they...

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