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• 21. [Image] Native American Longhouse (NAL) Album, 1997

  	Events and activities depicted: Pow Wow including dancing, drumming, the sale of jewelry and accessories, and the sale of fry bread; meeting inside of the NAL.
  	Citation × Citation Citation Abstract Copy Title: Native American Longhouse (NAL) Album, 1997 Author: Native American Longhouse Eena Haws Year: 1997 Events and activities depicted: Pow Wow including dancing, drumming, the sale of jewelry and accessories, and the sale of fry bread; meeting inside of the NAL. Title: Native American Longhouse (NAL) Album, 1997 Author: Native American Longhouse Eena Haws Year: 1997 Events and activities depicted: Pow Wow including dancing, drumming, the sale of jewelry and accessories, and the sale of fry bread; meeting inside of the NAL. Close

• 22. [Image] Native American Longhouse (NAL) Album, 1997-1998

  	Events and activities depicted: Cooking fry bread and class of 1998 celebration. Also included are images of the Memorial Union and trees in the vicinity outside of the NAL as well as photos of NAL staff ...
  	Citation × Citation Citation Abstract Copy Title: Native American Longhouse (NAL) Album, 1997-1998 Author: Native American Longhouse Eena Haws Year: 1997 Events and activities depicted: Cooking fry bread and class of 1998 celebration. Also included are images of the Memorial Union and trees in the vicinity outside of the NAL as well as photos of NAL staff and community supporters. Title: Native American Longhouse (NAL) Album, 1997-1998 Author: Native American Longhouse Eena Haws Year: 1997 Events and activities depicted: Cooking fry bread and class of 1998 celebration. Also included are images of the Memorial Union and trees in the vicinity outside of the NAL as well as photos of NAL staff and community supporters. Close

• 23. [Article] Then and Now: Asserting Anishinabek Identity Through Indigenized Apparel

  The work deals with the subject of designing for Native Americans. The first part of the project broadly examines the field of graphic design as it relates to Native Americans, discussing the lack of Native ...

  Citation × Citation Citation Abstract Copy Title: Then and Now: Asserting Anishinabek Identity Through Indigenized Apparel Author: Southall, Neebinnaukzhik The work deals with the subject of designing for Native Americans. The first part of the project broadly examines the field of graphic design as it relates to Native Americans, discussing the lack of Native voices in graphic design, what designing for Native Americans can entail, the role of Native lifeways in design, design barriers and solutions, as well as opportunities and examples. The second part of the project explores designing for a specific Native American audience: Anishinabek youth. A need for positive representation via clothing is discussed, establishing the goal of infusing modern urban wear with a Native perspective. Anishinabek culture is examined, culminating in a series of clothing designs. Title: Then and Now: Asserting Anishinabek Identity Through Indigenized Apparel Author: Southall, Neebinnaukzhik The work deals with the subject of designing for Native Americans. The first part of the project broadly examines the field of graphic design as it relates to Native Americans, discussing the lack of Native voices in graphic design, what designing for Native Americans can entail, the role of Native lifeways in design, design barriers and solutions, as well as opportunities and examples. The second part of the project explores designing for a specific Native American audience: Anishinabek youth. A need for positive representation via clothing is discussed, establishing the goal of infusing modern urban wear with a Native perspective. Anishinabek culture is examined, culminating in a series of clothing designs. Close

• 24. [Image] Hali’a Parish Oral History Interview

  	At the time of this interview, Hali'a Parish was an office assistant at the Native American Longhouse. A junior studying Business, Parish came to OSU from her hometown of Kapolei, Hawaii on the island ...
  	Citation × Citation Citation Abstract Copy Title: Hali’a Parish Oral History Interview Year: 2013 At the time of this interview, Hali'a Parish was an office assistant at the Native American Longhouse. A junior studying Business, Parish came to OSU from her hometown of Kapolei, Hawaii on the island of O'ahu. Parish discusses her experiences and personal growth working on campus in the Native American Longhouse; her thoughts on the importance of diversity development in OSU and the local community; the joys and challenges of learning the Native American culture; the success of NAL participation in events such as Heritage Month, Connect Week, the annual Salmon Bake and the Grand Opening of the new Native American Longhouse; the September retreat in Salem for cultural centers staff; the opening of the new longhouse and the sense of community within; her ideas for Native Hawaiian activities, collaboration with the Polynesian Culture Club and Hui o Hawai'i, and outreach to the local population; her advice to future longhouse staff; and her experiences as a Native Hawaiian both in Hawaii and at OSU. Title: Hali’a Parish Oral History Interview Year: 2013 At the time of this interview, Hali'a Parish was an office assistant at the Native American Longhouse. A junior studying Business, Parish came to OSU from her hometown of Kapolei, Hawaii on the island of O'ahu. Parish discusses her experiences and personal growth working on campus in the Native American Longhouse; her thoughts on the importance of diversity development in OSU and the local community; the joys and challenges of learning the Native American culture; the success of NAL participation in events such as Heritage Month, Connect Week, the annual Salmon Bake and the Grand Opening of the new Native American Longhouse; the September retreat in Salem for cultural centers staff; the opening of the new longhouse and the sense of community within; her ideas for Native Hawaiian activities, collaboration with the Polynesian Culture Club and Hui o Hawai'i, and outreach to the local population; her advice to future longhouse staff; and her experiences as a Native Hawaiian both in Hawaii and at OSU. Close

• 25. [Article] "The Right to Know": Decolonizing Native American Archives

  19 pages

  Citation × Citation Citation Abstract Copy Title: "The Right to Know": Decolonizing Native American Archives Author: O'Neal, Jennifer R. Year: 2015 19 pages Title: "The Right to Know": Decolonizing Native American Archives Author: O'Neal, Jennifer R. Year: 2015 19 pages Close

• 26. [Article] Traditional medicine and self-determination in resolving mental health problems among southwest Oregon native Americans

  Native Americans in southwest Oregon are a heterogenous group comprising one-quarter of the state's total Indian population. Despite their notable size, Native Americans in this six county area are either ...

  Citation × Citation Citation Abstract Copy Title: Traditional medicine and self-determination in resolving mental health problems among southwest Oregon native Americans Author: Otis, Alison Taylor Native Americans in southwest Oregon are a heterogenous group comprising one-quarter of the state's total Indian population. Despite their notable size, Native Americans in this six county area are either ineligible for, or inaccessible to, federally sponsored Indian health facilities available to Native peoples elsewhere. Research was conducted over an eight month period to determine the prevalence of Native American mental health problems, rates of service utilization, and cultural appropriateness of available services. For thesis study, inquiries focused on use of traditional medicine and Indian providers as viable alternatives to the established non-Indian mental health system. Under the supervision of the Southwest Oregon Indian Health Project, interviews were held with service providers, clients, and members of local Indian populations. Results show that southwest Oregon Native Americans underutilize county mental health facilities due to real and/or perceived barriers to treatment. Among these are cultural barriers in which non-Indian therapists do not, or are unable to, respond appropriately to tradition-oriented Indian clients. An exception is the alcohol programs which Native Americans use more often. It is clear that participation in these programs is greater due to the higher prevalence of alcohol problems, increased cultural sensitivity among staff, and differing attitudes toward being alcoholic as opposed to "crazy". Three Indian-specific alcohol programs within or adjacent to the service area are particularly attractive to Native American clients. Native peoples frequently expressed interests in developing their own programs, accessing traditional medicine people, and having more input within the existing county system. Indian alcohol programs have become a rallying place for Indian self-determination in mental health care because they adhere to Native beliefs and values, and are refuges for traditionally- oriented providers and clients. Unfortunately, their existence is tenuously linked to non-Indian funding sources and regulations -- a situation difficult to improve from either side. Research conclusions indicate that Native American mental health treatment is in a transitional period. A resurgence of interest in the use of traditional medicine has been part of the transition. Improved legislation for Indian health care and religious freedom have contributed to the articulation and organization of Native American concerns. Answers to self-determination in southwest Oregon Native American mental health care will become more evident as Pan- Indian issues are resolved and communities develop better communications and referral networks with local Indian populations. Infringing economic constraints can be alleviated if community treatment facilities use more sensitive, personalized outreach to Native Americans in their areas, and if they allow them greater control in determining traditional treatment alternatives. Title: Traditional medicine and self-determination in resolving mental health problems among southwest Oregon native Americans Author: Otis, Alison Taylor Native Americans in southwest Oregon are a heterogenous group comprising one-quarter of the state's total Indian population. Despite their notable size, Native Americans in this six county area are either ineligible for, or inaccessible to, federally sponsored Indian health facilities available to Native peoples elsewhere. Research was conducted over an eight month period to determine the prevalence of Native American mental health problems, rates of service utilization, and cultural appropriateness of available services. For thesis study, inquiries focused on use of traditional medicine and Indian providers as viable alternatives to the established non-Indian mental health system. Under the supervision of the Southwest Oregon Indian Health Project, interviews were held with service providers, clients, and members of local Indian populations. Results show that southwest Oregon Native Americans underutilize county mental health facilities due to real and/or perceived barriers to treatment. Among these are cultural barriers in which non-Indian therapists do not, or are unable to, respond appropriately to tradition-oriented Indian clients. An exception is the alcohol programs which Native Americans use more often. It is clear that participation in these programs is greater due to the higher prevalence of alcohol problems, increased cultural sensitivity among staff, and differing attitudes toward being alcoholic as opposed to "crazy". Three Indian-specific alcohol programs within or adjacent to the service area are particularly attractive to Native American clients. Native peoples frequently expressed interests in developing their own programs, accessing traditional medicine people, and having more input within the existing county system. Indian alcohol programs have become a rallying place for Indian self-determination in mental health care because they adhere to Native beliefs and values, and are refuges for traditionally- oriented providers and clients. Unfortunately, their existence is tenuously linked to non-Indian funding sources and regulations -- a situation difficult to improve from either side. Research conclusions indicate that Native American mental health treatment is in a transitional period. A resurgence of interest in the use of traditional medicine has been part of the transition. Improved legislation for Indian health care and religious freedom have contributed to the articulation and organization of Native American concerns. Answers to self-determination in southwest Oregon Native American mental health care will become more evident as Pan- Indian issues are resolved and communities develop better communications and referral networks with local Indian populations. Infringing economic constraints can be alleviated if community treatment facilities use more sensitive, personalized outreach to Native Americans in their areas, and if they allow them greater control in determining traditional treatment alternatives. Close

• 27. [Article] Thesis Paper.pdf

  Citation × Citation Citation Abstract Copy Title: Thesis Paper.pdf Author: Reeves, Jennifer Jean Title: Thesis Paper.pdf Author: Reeves, Jennifer Jean Close

• 28. [Article] Thesis Pre-Text Pages.pdf

  Citation × Citation Citation Abstract Copy Title: Thesis Pre-Text Pages.pdf Author: Reeves, Jennifer Jean Title: Thesis Pre-Text Pages.pdf Author: Reeves, Jennifer Jean Close

• 29. [Article] Native American women : leadership, activism, and feminism

  In fulfilling their traditional roles as leaders in their communities, American Indian women are often at the core of American Indian resistance and struggles for liberation. Native women have a long history ...

  Citation × Citation Citation Abstract Copy Title: Native American women : leadership, activism, and feminism Author: Cole, Spirit Dine'tah In fulfilling their traditional roles as leaders in their communities, American Indian women are often at the core of American Indian resistance and struggles for liberation. Native women have a long history of assuming leadership positions within their particular tribes. Their struggles share many of the characteristics of women's struggles associated with feminism in the larger society, yet many Native American women explicitly reject the label of feminism. This paper explores the reasons some Native women do embrace feminism and why others do not. Through an analysis of literature, cross-cultural research, and in-depth narrative interviews, I examined feminism and its compatibility with Native American female resistance. My framework is critical, it takes into account the historical oppression of Native peoples, as well as relative exclusion of Native women in the existing feminist research. What became apparent upon interviewing Native women activists for this paper was the long history of leadership by women within Native American tribes. What is very apparent from both the existing literature by Native American women and conducted with Native American women is that, despite their more central position in their societies, traditional Native women interviewed tend not to view themselves as feminist. An important theme running through the interviews and apparent from the literature reviewed was despite the fact that Native women in general do not have equality of opportunity within larger American society in terms of economic resources, employment, education, health care, etc. (see Churchill, 1993 and Stiffarm and Lane, 1992), and in many cases are solely responsible for the survival of their families (see Jaimes and Halsey, 1992 and La Duke, 1993), Native women do not view their struggles for more power within their communities and larger society as being incompatible with the primacy of home and family. Title: Native American women : leadership, activism, and feminism Author: Cole, Spirit Dine'tah In fulfilling their traditional roles as leaders in their communities, American Indian women are often at the core of American Indian resistance and struggles for liberation. Native women have a long history of assuming leadership positions within their particular tribes. Their struggles share many of the characteristics of women's struggles associated with feminism in the larger society, yet many Native American women explicitly reject the label of feminism. This paper explores the reasons some Native women do embrace feminism and why others do not. Through an analysis of literature, cross-cultural research, and in-depth narrative interviews, I examined feminism and its compatibility with Native American female resistance. My framework is critical, it takes into account the historical oppression of Native peoples, as well as relative exclusion of Native women in the existing feminist research. What became apparent upon interviewing Native women activists for this paper was the long history of leadership by women within Native American tribes. What is very apparent from both the existing literature by Native American women and conducted with Native American women is that, despite their more central position in their societies, traditional Native women interviewed tend not to view themselves as feminist. An important theme running through the interviews and apparent from the literature reviewed was despite the fact that Native women in general do not have equality of opportunity within larger American society in terms of economic resources, employment, education, health care, etc. (see Churchill, 1993 and Stiffarm and Lane, 1992), and in many cases are solely responsible for the survival of their families (see Jaimes and Halsey, 1992 and La Duke, 1993), Native women do not view their struggles for more power within their communities and larger society as being incompatible with the primacy of home and family. Close

• 30. [Image] Tyler Hogan Oral History Interview

  	At the time of this interview, Tyler Hogan was the external coordinator at the Native American Longhouse. A senior in Political Science, Hogan came to OSU from his hometown of Junction City, Oregon. Hogan, ...
  	Citation × Citation Citation Abstract Copy Title: Tyler Hogan Oral History Interview Year: 2013 At the time of this interview, Tyler Hogan was the external coordinator at the Native American Longhouse. A senior in Political Science, Hogan came to OSU from his hometown of Junction City, Oregon. Hogan, a member of the Cherokee Nation of Oklahoma, talks about his responsibilities and growth as an external coordinator at the Native American Longhouse (NAL), where he was previously a volunteer, as well as his experiences as a Native American student at OSU. His discussions include the importance of the Salmon Bake event; the NAL's relationship with nearby tribes and his desire for more tribal outreach; Heritage Month events, including the Two-Spirit event and tribal resource kit; the difficulty of presenting a unified message when the NAL staff are from so many different cultures; the gathering of student input during the planning stages of the new Longhouse; what the new Longhouse means to him; his advice to future coordinators; how resilient, passionate, and empowered Native Americans are, especially when given the opportunity; the three functions of the Longhouse; the Longhouse as a "home away from home" for native students; the effect of the Longhouse on OSU and the local community; the Longhouse's contribution to personal identity development of staff and visitors; negative comments and stereotypes about Native Americans; and the N7 program's positive effect on cultural competency. Link to Audio Recording: http://media.oregonstate.edu/media/Oral+History+Interview%3A+Tyler+Hogan/0_c1qflctx Title: Tyler Hogan Oral History Interview Year: 2013 At the time of this interview, Tyler Hogan was the external coordinator at the Native American Longhouse. A senior in Political Science, Hogan came to OSU from his hometown of Junction City, Oregon. Hogan, a member of the Cherokee Nation of Oklahoma, talks about his responsibilities and growth as an external coordinator at the Native American Longhouse (NAL), where he was previously a volunteer, as well as his experiences as a Native American student at OSU. His discussions include the importance of the Salmon Bake event; the NAL's relationship with nearby tribes and his desire for more tribal outreach; Heritage Month events, including the Two-Spirit event and tribal resource kit; the difficulty of presenting a unified message when the NAL staff are from so many different cultures; the gathering of student input during the planning stages of the new Longhouse; what the new Longhouse means to him; his advice to future coordinators; how resilient, passionate, and empowered Native Americans are, especially when given the opportunity; the three functions of the Longhouse; the Longhouse as a "home away from home" for native students; the effect of the Longhouse on OSU and the local community; the Longhouse's contribution to personal identity development of staff and visitors; negative comments and stereotypes about Native Americans; and the N7 program's positive effect on cultural competency. Link to Audio Recording: http://media.oregonstate.edu/media/Oral+History+Interview%3A+Tyler+Hogan/0_c1qflctx Close