The Messengers for Health on the Apsaalooke Reservation project uses a community-based participatory research (CBPR) approach and lay health advisors (LHAs) to generate knowledge and awareness about cervical cancer prevention among community members in a culturally competent manner. Northern Plains Native Americans, of whom Apsaalooke women are a part, continue to be disproportionately affected by cervical cancer. This article examines quantitative and qualitative changes that occurred in the community since the inception of the Messengers for Health program. Paired sample t tests are used to evaluate the one-group pretest and posttest interviews of 83 Apsaalooke women in knowledge, comfort, and cancer awareness levels. Results reveal cervical cancer knowledge gains, gains in participants' comfort discussing cancer issues, and gains in awareness of cervical cancer and the Messengers program. Field notes, meeting minutes, and community perceptions are used to qualitatively evaluate the effectiveness of the Messengers program. Practice implications are discussed.

A Cervical Cancer Community-Based Participatory Research Project in a Native American Community

/pdf/roots-and-branches-a-resource-of-native-american-literature-2abhdwzkjv.pdf

Roots and Branches: A Resource of Native American Literature-Themes, Lessons, and Bibliographies

“Conflict, Tension, Strength,” explores the longevity of three separate Catholic Indian missions in the West: St. Paul’s Mission in Hays, Montana; St. Labre Indian School in Ashland, Montana; and St. Stephens Indian School in St. Stephens, Wyoming. These mission schools, in part, possess two common traits: they have all reached the 125year milestone and they are all located on or adjacent to reservations that serve two distinct Indian tribes. St. Paul’s Mission is on the Fort Belknap Indian Reservation, home to the Gros Ventre and Assiniboine tribes. St. Labre Indian School serves students from the Northern Cheyenne and Crow reservations. St. Stephens Indian School is on the Wind River Indian Reservation, shared by the Northern Arapaho and Eastern Shoshone tribes. Although these schools share a rocky legacy founded on assimilation and Catholicism, their efforts at cultural revitalization after Vatican Council II and Indian self-determination legislation warrant attention. By following this long trajectory, a true sense of adaptability and preservation emerges. Over the course of time, these three

/pdf/conflict-tension-strength-the-history-of-st-pauls-mission-st-4l8ji1csby.pdf

Conflict, tension, strength: the history of st. pauls mission, st. labre indian school, and st. stephens indian school, 1884—present'

Of the numerous pictographic records kept by Plains Indians since the beginning of the nineteenth century, most are pictorial narrative paintings. Their primary subject is personal war exploits. Fuller understanding of these paintings and their larger social meaning depends on our ability to identify their age and cultures of origin. The search for the cultural origins of the Foureau painted bison robe in the Musee de l'Homme rests on the principle that each Plains tribe left a distinct stylistic signature on its paintings. The Foureau robe is compared with seven similar paintings. Five distinct formalistic traits uniting these works are identified and discussed. The data associated with these traits suggest that the robe and analogous paintings were executed by the Blackfoot between 1820 and 1845.

The Musée de l'Homme's Foureau Robe and its moment in the history of Blackfoot painting

Fabulous Creatures, Mythical Monsters, and Animal Power Symbols: A Handbook

From the Heart of the Crow Country: The Crow Indians' Own Stories

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From the Heart of the Crow Country: The Crow Indians' Own Stories