Lloyd L Lee | University of New Mexico (original) (raw)

Papers by Lloyd L Lee

Indigenous Policy Journal, Jul 19, 2020

Native peoples and nations are in great need to create healthy and sustainable communities. The ... more Native peoples and nations are in great need to create healthy and sustainable communities. The need to empower and build capacity to take on pressing challenges and concerns is paramount for Native peoples in the twenty-first century. Currently, Native peoples are developing dynamic and creative plans to build their communities based on Native values, principles, and ways. This article examines the Institute for American Indian Research at the University of New Mexico and how the institute works to strengthen and empower Native peoples and communities through programming, service-oriented scholarship, and advocacy. The paper is a historical narrative on the institute and its work within and outside the university with Native peoples and communities.

The American Indian Quarterly

In this article, Navajo patriarchy is examined. Navajo patriarchy is evident in various spaces on... more In this article, Navajo patriarchy is examined. Navajo patriarchy is evident in various spaces on the Navajo Nation such as government, leadership, ceremonies, music, sports, home, and relationships. Navajo men and women throughout the many generations prior to settler colonialism followed an egalitarian and complementary way of life. Men and women knew their roles and responsibilities to each other and the community. For the past few hundred years, Navajo men adopted patriarchy to protect their power and authority by declaring certain Navajo spaces as male oriented and traditional even though that was not the case. This article analyzes and discusses the spaces.

Education, 2020

While Indigenous knowledge systems, theories, and research have been in existence for time immemo... more While Indigenous knowledge systems, theories, and research have been in existence for time immemorial, the academic field of Native American Studies (NAS) grew out of the civil rights era in the late 1960s. During the late 1960s and throughout the 1970s, Native people in the United States organized resistance efforts, such as the reclaiming of Alcatraz Island in 1969, the 1972 Trail of Broken Treaties march to Washington, DC, and the seventy-two-day protest and prayer at Wounded Knee in 1973. These activities are a few of the most well known, yet Native peoples have been resisting occupation of their lands, assimilationist forces, and settler colonialism and reclaiming land for decades. Activist groups such as the American Indian Movement organized many of these efforts, and with the increase of Native American students entering college during this time period, the level of activism and public awareness aligned with students’ demands for Native knowledge, perspectives, and experienc...

International Journal of the Sociology of Language, 2012

In this commentary, Lee and Lee discuss how the cultural knowledge that has been codified into th... more In this commentary, Lee and Lee discuss how the cultural knowledge that has been codified into the Fundamental Laws by the Navajo Nation Council constitutes one way in which the concept of Cultural Autonomy functions for the Navajo Nation. The authors explain that the Dine comprehend the philosophical concept of Sa’ah Naaghai Bik’eh Hozhoon (SNBH) which refers to a paradigm for living one’s life in balance with peace and love. They summarize each of the chapters constituting the Fundamental Laws and how these concepts relate to the concept of Cultural Autonomy. The authors also discuss the main challenges to Cultural Autonomy for the Dine, which includes little control over their education and language shift to English, as well as socioeconomic challenges such as poverty, unemployment, domestic violence, gang violence and health issues.

Indigenous Policy Journal, 2017

AlterNative: An International Journal of Indigenous Peoples, 2012

Since 1923 when the first western Navajo government was formed by the Department of the Interior,... more Since 1923 when the first western Navajo government was formed by the Department of the Interior, the Navajo Nation has never elected a woman as council chair or President. In 2010, Lynda Lovejoy received the most votes of all the candidates in the primary and was favoured to win the general election but lost to Ben Shelly, vice-president of the Navajo Nation at the time. Several voters interviewed by the Navajo Times cited tradition as their main reason for not voting for Lovejoy. The voters believed that versions and interpretations of a Navajo creation story that tells about the separation of men and women that led to disharmony means women should not be leaders because it will lead to disharmony, instability and confusion. This paper suggests that colonialism and its impact on the story's interpretation and on contemporary Navajo beliefs erroneously imply women should not be leaders in the Navajo Nation.

Wicazo Sa Review, 2014

F A L L 2 0 1 4 W I C A Z O S A R E V I E W Indigenous leadership was about commitment to nurturi... more F A L L 2 0 1 4 W I C A Z O S A R E V I E W Indigenous leadership was about commitment to nurturing a healthy community and enriching the cultural tradition of one’s people. Indigenous leadership was about service and support of community values and life. Indigenous leaders were predisposed to care deeply and imagine richly with regard to their people. They listened to their own visions and the visions of their people; they used their imagination and creativity; and they gathered the people and moved them together to find their life.

Decolonization Indigeneity Education Society, Dec 20, 2013

Indigenous knowledge has sustained Indigenous peoples for centuries. Despite the traumatizing and... more Indigenous knowledge has sustained Indigenous peoples for centuries. Despite the traumatizing and coercive impacts of European, and later American colonization, Indigenous peoples have been able to maintain many aspects of their cultural knowledge and ways of life. In 2002, the Navajo Nation initiated a process through which they codified ethical standards their ancestors lived by since their emergence to Diné Bikéyah (Diné land). These ethical standards are known as the Fundamental Laws of the Diné. Since its codification process, Diné people have interpreted these laws and principles in various ways reflecting the variety of contemporary tribal individuals, groups, and institutions and their interests. In this article, I discuss how the Fundamental Laws are understood and applied by the Navajo Nation Council and tribal grassroots cultural and environmental organizations. I pay particular attention to how ancestral knowledge coded in the Fundamental Laws is interpreted by the government and the people and why the codification of these laws has not helped the people to decolonize and sustain their way of life.

Decolonization Indigeneity Education Society, Dec 20, 2013

Online Submission, Oct 1, 2011

Indigenous Policy Journal, Jul 19, 2020

Native peoples and nations are in great need to create healthy and sustainable communities. The ... more Native peoples and nations are in great need to create healthy and sustainable communities. The need to empower and build capacity to take on pressing challenges and concerns is paramount for Native peoples in the twenty-first century. Currently, Native peoples are developing dynamic and creative plans to build their communities based on Native values, principles, and ways. This article examines the Institute for American Indian Research at the University of New Mexico and how the institute works to strengthen and empower Native peoples and communities through programming, service-oriented scholarship, and advocacy. The paper is a historical narrative on the institute and its work within and outside the university with Native peoples and communities.

The American Indian Quarterly

In this article, Navajo patriarchy is examined. Navajo patriarchy is evident in various spaces on... more In this article, Navajo patriarchy is examined. Navajo patriarchy is evident in various spaces on the Navajo Nation such as government, leadership, ceremonies, music, sports, home, and relationships. Navajo men and women throughout the many generations prior to settler colonialism followed an egalitarian and complementary way of life. Men and women knew their roles and responsibilities to each other and the community. For the past few hundred years, Navajo men adopted patriarchy to protect their power and authority by declaring certain Navajo spaces as male oriented and traditional even though that was not the case. This article analyzes and discusses the spaces.

Education, 2020

While Indigenous knowledge systems, theories, and research have been in existence for time immemo... more While Indigenous knowledge systems, theories, and research have been in existence for time immemorial, the academic field of Native American Studies (NAS) grew out of the civil rights era in the late 1960s. During the late 1960s and throughout the 1970s, Native people in the United States organized resistance efforts, such as the reclaiming of Alcatraz Island in 1969, the 1972 Trail of Broken Treaties march to Washington, DC, and the seventy-two-day protest and prayer at Wounded Knee in 1973. These activities are a few of the most well known, yet Native peoples have been resisting occupation of their lands, assimilationist forces, and settler colonialism and reclaiming land for decades. Activist groups such as the American Indian Movement organized many of these efforts, and with the increase of Native American students entering college during this time period, the level of activism and public awareness aligned with students’ demands for Native knowledge, perspectives, and experienc...

International Journal of the Sociology of Language, 2012

In this commentary, Lee and Lee discuss how the cultural knowledge that has been codified into th... more In this commentary, Lee and Lee discuss how the cultural knowledge that has been codified into the Fundamental Laws by the Navajo Nation Council constitutes one way in which the concept of Cultural Autonomy functions for the Navajo Nation. The authors explain that the Dine comprehend the philosophical concept of Sa’ah Naaghai Bik’eh Hozhoon (SNBH) which refers to a paradigm for living one’s life in balance with peace and love. They summarize each of the chapters constituting the Fundamental Laws and how these concepts relate to the concept of Cultural Autonomy. The authors also discuss the main challenges to Cultural Autonomy for the Dine, which includes little control over their education and language shift to English, as well as socioeconomic challenges such as poverty, unemployment, domestic violence, gang violence and health issues.

Indigenous Policy Journal, 2017

AlterNative: An International Journal of Indigenous Peoples, 2012

Since 1923 when the first western Navajo government was formed by the Department of the Interior,... more Since 1923 when the first western Navajo government was formed by the Department of the Interior, the Navajo Nation has never elected a woman as council chair or President. In 2010, Lynda Lovejoy received the most votes of all the candidates in the primary and was favoured to win the general election but lost to Ben Shelly, vice-president of the Navajo Nation at the time. Several voters interviewed by the Navajo Times cited tradition as their main reason for not voting for Lovejoy. The voters believed that versions and interpretations of a Navajo creation story that tells about the separation of men and women that led to disharmony means women should not be leaders because it will lead to disharmony, instability and confusion. This paper suggests that colonialism and its impact on the story's interpretation and on contemporary Navajo beliefs erroneously imply women should not be leaders in the Navajo Nation.

Wicazo Sa Review, 2014

F A L L 2 0 1 4 W I C A Z O S A R E V I E W Indigenous leadership was about commitment to nurturi... more F A L L 2 0 1 4 W I C A Z O S A R E V I E W Indigenous leadership was about commitment to nurturing a healthy community and enriching the cultural tradition of one’s people. Indigenous leadership was about service and support of community values and life. Indigenous leaders were predisposed to care deeply and imagine richly with regard to their people. They listened to their own visions and the visions of their people; they used their imagination and creativity; and they gathered the people and moved them together to find their life.

Decolonization Indigeneity Education Society, Dec 20, 2013

Indigenous knowledge has sustained Indigenous peoples for centuries. Despite the traumatizing and... more Indigenous knowledge has sustained Indigenous peoples for centuries. Despite the traumatizing and coercive impacts of European, and later American colonization, Indigenous peoples have been able to maintain many aspects of their cultural knowledge and ways of life. In 2002, the Navajo Nation initiated a process through which they codified ethical standards their ancestors lived by since their emergence to Diné Bikéyah (Diné land). These ethical standards are known as the Fundamental Laws of the Diné. Since its codification process, Diné people have interpreted these laws and principles in various ways reflecting the variety of contemporary tribal individuals, groups, and institutions and their interests. In this article, I discuss how the Fundamental Laws are understood and applied by the Navajo Nation Council and tribal grassroots cultural and environmental organizations. I pay particular attention to how ancestral knowledge coded in the Fundamental Laws is interpreted by the government and the people and why the codification of these laws has not helped the people to decolonize and sustain their way of life.

Decolonization Indigeneity Education Society, Dec 20, 2013

Online Submission, Oct 1, 2011

The University of Arizona Press, 2020

Diné identity in the twenty-first century is distinctive and personal. It is a mixture of tradit... more Diné identity in the twenty-first century is distinctive and personal. It is a mixture of traditions, customs, values, behaviors, technologies, worldview, languages, and life ways. It is a holistic experience. Diné identity is analogous to Diné weaving: like weaving, Diné identity intertwines all of life's elements together.

Native American Studies, 2016

This book provides a snippet of Native American history at the University of New Mexico. The stu... more This book provides a snippet of Native American history at the University of New Mexico. The student group Kiva Club and the Native American Studies department are core focus points. The heart of the book is various alumni and staff providing their perspectives of the university and their experiences in college.