and students, unique contextualized CBE programs is highly recommended if genuine commitments are to be upheld to Indigenous students regarding their academic success. “By cultivating culturally vibrancy and affirming learning environments in lieu of “one-size-fits-all” approaches, educators honor assets found in Indigenous knowledge, values and stories as models of vitality and empowerment for all” (Kana’iaupuni, Ledward & Malone, 2017). Educational progress will come from forward-oriented research and leadership that embraces the cultural advantages of students with diverse experiences. Particularly aspects of community resilience and sustainability must be at the center of student achievement plans for Indigenous students. Traditional Indigenous forms of education must be given serious consideration as conceptual wellsprings for the “new” kinds of educational thought capable of addressing the tremendous challenges of the 21st century” (Cajete, 2010). The suggested shift in programmatic approaches presented here are about fighting complex structural racism, dismantling the practices embedded within our institutions that are rooted in a settler colonial mindset. This is about how to build power among Indigenous students and among their communities. For instance, one step towards enhancing Indigenous students’ resiliency is to develop partnerships with various Indigenous communities, community elders and leaders to work with and hear from those most closely connected to students. Students are turning to traditional knowledge, practices and values to remain strong and healthy in this crisis; we should heed the knowledge gleaned from this analysis to better understand the role it may play in developing a more holistic approach not just to educational success but merging this with spiritual, physical and cultural well-being. “Environmental relationship, myth, visionary traditions, traditional arts, tribal community, and naturecentered spirituality have traditionally formed the foundations of American Indian life for discovering one’s true face (character, potential, identity), one’s heart (soul, creative self, true passion) and one’s foundation (true work, vocation), all of which lead to the expression of a complete life” (Cajete, 1994). These magical movement moments, (so termed by Crystal Echo Hawk) emerging from the crisis are recognized as opportunities rooted in cultural reconnection, which are exciting Native youth and young people. After surviving genocide, violent relocation and attempts at forced assimilation over five centuries, Indigenous nations on this continent are again proving themselves resilient and organized. COVID-19 has made visible how grassroots organizing built on cultural resources have fueled Indigenous students’ resolve, determination and resource base as they provide strength and solutions. Subsequently, activists are witnessing more broad inclusion of Native communities in the dialogue and development of strategies to manage the crisis and it is the hope that this be the case in regards to academic program development. References Agoyo, A. (2020). “Congress returns to Indian Country's agenda in age of COVID-19” Tuesday, June 9th . https://www.indianz.com/News/2020/06/09/congress-returns-to-indian-countrys-agen.asp. Cajete, G. (2010). “Contemporary Indigenous education: A nature-centered American Indian philosophy for a 21st century world.” Futures 42 (10):1126-1132. Cajete, G. (1994). Look to the Mountain: An Ecology of Indigenous Education. Colorado: Kivaki Press. Democracy Now. 2020. “As COVID devastates Native Communities Indigenous Voters Played Key Role in Defeating Trump.” November 26th https://www.democracynow.org/2020/11/26/as_covid_devastates_native_communities_Indigeno us.
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