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"You Know, We Are All Indian": Exploring White Power and Privilege in Reactions to the NCAA Native American Mascot Policy
Ellen J. Staurowsky
Journal of Sport and Social Issues (2007) 31, p. 61 (13 pages)

This article explores the controversy that started in 2005 when the National Collegiate Athletic Association (NCAA) announced that it would no longer allow schools with Native American mascots to display those images during NCAA events, and those schools would also be barred from hosting NCAA championships.

Treaty Rights and the Right to Culture: Native American Subsistence Issues in US Law
Jennifer Sepez
Cultural Dynamics (2002) 14, p. 143 (15 pages)

In this article, the author explores the legal and ethical rights to traditional hunting or gathering practices, also known as "subsistence issues", of Native American groups.

American Indian Ways of Leading and Knowing
Linda Sue Warner & Keith Grint
Leadership (2006) 2, p. 225 (15 pages)

This study looks at the differences between American Indian and Western styles of leadership, and doesn't see one as being "better" than the other, but simply "different."

The Urban Geography of Red Power: The American Indian Movement in Minneapolis-Saint Paul, 1968-70
Bruce D'Arcus
Urban Studies, May 2010; vol. 47, 6: pp. 1241-1255. (16 pages)

This article examines the role of urbanism and city life as a center of socio-political activism.  Using as example the ‘Red Power’ movement, a significant period of indigenous rights activism between 1964 and 1973 in the United States, the author argues that while most scholars have focused on the rural aspects of this movement, it is the city that is “a crucial site in geographies of resistance” (1243), providing the critical factors and spaces necessary for mobilization, recruitment  and sustainment of a social movement.

Native Sexual Inequalities: American Indian Cultural Conservative Homophobia and the Problem of Tradition
Brian Joseph Gilley
Sexualities, February 2010; vol. 13, 1: pp. 47-68 (23 pages)

This article discusses the struggle for social acceptance and the restoration of a place of honor within the community by gay – Two-Spirited – American Indian men.  The central strategy in this struggle has been the role of ceremonial and social practice, with the goal of proving themselves as culturally competent contributors.  The alienation for these men, produced by a homophobia that was not a part of the American Indian cultural milieu, has pushed many into an activist stance focused on publicly questioning mainstream contemporary Native attitudes about gender and sexuality.

Wounded Knee Ii And The Indian Prison Reform Movement
Laurence Armand French
The Prison Journal, March 2003; vol. 83, 1: pp. 26-37.  (13 pages)

This article maps out some of the most significant American Indian responses to judicial abuse and punishment perpetrated by the United States government, beginning with the occupation of Alcatraz Island in 1969, moving through the occupation of the Bureau of Indian Affairs building in Washington in 1972, the taking of Wounded Knee in 1973, and culminating in some of the contemporary legal battles conducted by the Native American Rights Fund ant other reform efforts.   One of the central issues that American Indian activism has focused on has been prison reform, particularly reform coupled with treatment for alcohol and substance abuse. 

Bring the Salmon Home! Karuk Challenges to Capitalist Incorporation
Leontina M. Hormel and Kari M. Norgaard
Critical Sociology 2009 35: 343 (25 pages)

In this article the authors ask questions about “about the long term ecological sustainability of capitalism, and its relationship to culture, values, political participation and human well-being” (344).  Using Immanuel Wallerstein’s world systems theory, they argue that “Despite the impacts of 150 years of direct genocide, Karuk people continue to survive and are revitalizing culture and community, which supports the idea that capitalist incorporation is not fully complete but partial. Karuk resistance and revitalization is epitomized in the campaign to remove four dams on the Klamath River and thereby ‘Bring the Salmon Home’ to the upper basin” (352).