Once upon a time, three sisters lived together along the Missouri River. The youngest
could only crawl, she was dressed in green. She would gather all the love in the air and give it to
her sisters. The middle sister wore yellow and was always pursuing sunlight. She kept their home
warm and comfortable so that they had a beautiful home to grow. The eldest stood tall,
guarding her sisters in a prairie-colored shawl, with golden hair. She always carried the little
sister. Their love was unbreakable, never straying far from one another. Corn stalks offer
structural support for the bean vines, enabling them to reach additional sunlight. Beans fix
nitrogen from the air into the soil. This enriches the soil with essential nutrients. Thus, the
presence of beans naturally fertilizes the soil. Squash plants have broad leaves that provide
shade and ground cover, which helps to suppress weeds and retain moisture in the soil. The
story of the “Three Sisters” is a traditional story told by many Tribal Nations spanning across the
globe. It teaches us how we should care for one another and that Indigenous people at their
core are scientists and engineers. (Image by Kimberlee Blevins)
Traditionally, Indigenous learning systems diverged from classroom settings. Education
took the form of hands-on learning within families and villages, guided by mothers, elders, and
fellow community members. Indigenous youth absorbed knowledge while engaging in tasks like
tending gardens and cleaning hides. Although offered equal opportunities, girls were taught
how to care for the family and the gardens as women oversaw the gardens. They were taught
when and how to plant along with the gardening songs to help bring a healthy harvest. Boys
were taught how to hunt and protect from their older brothers, and other young men within
the village. Hands-on learning surpasses classroom-style learning in effectiveness by actively
involving students, enhancing information retention, fostering knowledge application, catering
to diverse learning styles, and nurturing creativity. In the Hidatsa language, "Maaʔabáari"
translates to "to grow or to plant," encapsulating the essence of traditional Indigenous
systems—nurturing the growth and development of the younger generation. Unfortunately,
the integration of Westernized educational systems has fallen short for Indigenous peoples. (Image by Kimberlee Blevins)
Indigenous people were introduced to Westernized education systems through law-binding agreements known as treaties. The federal government established treaties with Native American tribes, where tribes relinquished land in return for the federal government's promise to provide healthcare, education, and social welfare services for American Indian peoples. Unbeknownst to Indigenous people, this agreement was used to assimilate Indigenous children away from their culture and into Euro-America. Indigenous children were forcibly taken from their families and communities. In turn, they were enrolled in boarding schools where they were stripped of their language, culture, and life. The separation from their families and communities was a deliberate strategy to sever ties to their true identity. Genocide is rooted deeply within Indigenous people; tribes are still confronting the long-lasting trauma resulting from the enforced separation of children from their families and the suppression of Indigenous languages and cultures. Historical trauma at its core is a shared trauma experience. Descendants of the original group suffer from trauma related to the original experience without being present to experience it first-hand. These issues have negatively impacted all of Indian Country and filtered into current-day issues within tribal communities. (Image by Kimberlee Blevins)
The challenges that face Indigenous youth span beyond grasp. Poverty is one of the most critical problems. Traditional Indigenous systems were not based on currency. Within traditional living, we all held a role that supported the entire community. These systems are built within us translating to a non-practice of saving and other financial practices. Creating more effects is the lack of jobs and resources available to Indigenous peoples that disrupt the economic barrier. Furthermore, health disparities among Native American communities are one of the highest among racial groups. Health education and access to health facilities and care is limited and sometimes non-existent. Among other issues is substance abuse. Indigenous youth will turn to substance abuse due to a lack of activities provided. This is due to the lack of services and hopelessness within Indigenous communities. A dominant battle amongst Indigenous people is cultural preservation. The traditional systems that were once so prevalent in providing nourishment and growth thus creating warriors are now limited leaving youth vulnerable. (Image by Kimberlee Blevins)
Stemming from the long trail of inadequate teaching methods and systematic failure that has led ultimately to a lack of interest or discouragement from minimal STEM experience. Indigenous youth struggle with science, technology, engineering, and math. This discrepancy begins in elementary school and persists into high school. American Indian/ Alaskan Native (AI/AN) youth have the lowest graduation rate of any racial/ethnic group in the United States. Each year in the Western states (home to the largest numbers of AI/AN populations) approximately one-third of all AI/AN youth do not graduate from high school (Nelson-Barber and Boxerman, 2023). These disparities create a ripple effect, dampening interest in higher education. A mere 23% of Indigenous students aged 18 to 24 in the United States enrolled in college in 2014-2015, down from 35% in the previous academic year (AISES, 2020). Among those who pursue higher education, in 2008, only 23% of first-time, full-time AI/AN students completed their college degree within four years, compared to a 44% graduation rate for European decent students (AISES, 2020). The lack of education and even more STEM education with STEM experiences leaves a gap in Indigenous education. Native American students still represent < 1% of the population seeking advanced STEM degrees (Castango et al., 2022). This underrepresentation is primarily caused by the shortage of development of interest in STEM subjects during K-12 and to a related lack of experience in STEM subjects. (Image by Kimberlee Blevins)
Students begin their educational journey the moment that they crawl from the elm tree. (Traditionally, Mandan people believe that all babies climb down the elm tree to get to earth.) They are curious about everything. Every atom and molecule is new to the learner. Questions and observations are made. These key concepts are carried throughout our entire learning process and education; these are the first steps in science. Within the learning systems, Indigenous students lose their way. They lose the curiosity and the confidence to ask questions. This is rooted in both the historical trauma and failure of Westernized education systems. How do we get students to connect and bridge the gap? It is hard to begin a path when you cannot see the trail. Despite the many deficits that Indigenous youth face, we can use the traditional method of growing or planting, "Maaʔabáari" to sprout the seeds. Through braiding STEM with outreach, mentoring, and Indigenous knowledge, we can nurture the growth and development of the younger generation. The goal is to decolonize STEM spaces and build these areas into Uh-Wuh-Do Xho-Bah. Uh-Wuh-Do Xho-Bah is the Hidatsa term for holy lodge or sweat lodge. The ceremony is a form of spiritual cleansing, rebirth, and a connection with the sacred. These spaces thus are open to all walks of life. (Image by Kimberlee Blevins)
Creating Uh-Wuh-Do Xho-Bahs begins with the first part of the braid, The Original Indigenous Scientist. Close your eyes, envision a scientist. Does your vision vary from that of an Indigenous student? The dominant theory is a male of German descent in a lab with a white lab coat. Although this is just one of many true versions, this is generally the vision that the students come up with. How do we change this vision? Students view images of earth lodges, tipi’s, hogans, and gardens. The students are asked who created these pieces. The student’s answers are American Indians, Native Americans, Indigenous peoples, Lakota, Hidatsa, and Diné. Since our first creation, we have been scientists and engineers. We may not have called it the scientific method, but we used it. We used science to plant crops and gardens. We built homes and structures. We as Indigenous people have scientific bases built within us. We are scientists and engineers. This lesson gives the students a newfound hope, assurance, and grounding. (Image by Kimberlee Blevins)
As we continue to braid STEM, cultural experiences are incorporated into STEM activities.
Students learn and explore: the Three Sisters Planting and Mandan Bull Boats. The story of
the three sisters planting is told while planting traditional seeds that have been harvested by
The Mandan people. Students learn this as they plant seeds creating their own garden. They
compare various scenarios that can affect their garden. The discussions include comparisons of
completely traditional gardens versus modern gardens, pesticides, climate change, and
biodiversity. Indigenous people are known for their zero-waste tolerance. Indigenous people
utilized every part which was taken from the land. When the buffalo were hunted, every part
was used including the hides and ribs for bull boats. Bull boats were typically small, lightweight,
and maneuverable, making them suitable for navigating shallow waters such as rivers and lakes.
They were commonly used for transportation, fishing, and hunting purposes. Students use
popsicle sticks in place of the ribs, string in place of sinew, and other substitutes to build their
own bull boats. They create research questions that relate to wind resistance or weight capacity
and collect data. Gathering everything they learned, they deliver a research presentation. While
doing so they build critical thinking skills and problem solving. (Image by Kimberlee Blevins)
Indigenous students no matter what age or educational experience share a unique
perspective and that’s what it is to be Native and walk in two worlds. We are trying to find the
balance through our traditional practices that we are all still learning or want to learn, living in
the modern world, and carrying on relationships and responsibilities to our people. This is a
prominent duty to navigate. One of the best ways to learn is through shared experiences. Thus,
fellow Indigenous students that are further along in their journey share their experiences and
knowledge with the younger generation. The Indigenous students range from within their
undergraduate degree as freshman to PhD candidates and professionals. They speak of
research experience, the process of choosing a college, maintaining goals while staying devoted
to familial responsibilities. Powerful stories emerge with an overall theme of resilience. The
youth see stories coming from storytellers that they can identify with, from people that look
like them and that were in their exact shoes. Through this process, students begin to have the
path ahead of them go from dark and unknown to having light along the way and have courage
to go beyond what is laid. (Image by Kimberlee Blevins)
The Indigenous role models that share their stories of resilience have all been where our
youth are today. They have battled the wars that our youth are still fighting. Someone took
time to mentor or offer experiences with them to aid in breaking the mold that was built for
them. When asked, "What is something that motivates you to take the first step or to begin your path," responses varied from, "I want to help the youth," "I want to preserve my lands," to "I want to protect my culture." This theme reaches all Indigenous peoples. It is their deeply rooted
passion and responsibility to their community. That sense of community is what lies strongest
within Indigenous people. It can also be referred to as The Seven Generations concept. It is a
principle rooted in Indigenous wisdom. It emphasizes the interconnectedness of generations
and the responsibility of each generation to consider the impact of its actions on the next seven
generations, both in terms of the environment and the well-being of the community. It is
looking at those who came before and those who will come after. Learn from the past
generations; recognizing the insights and experiences of those who preceded us, drawing
lessons from their accomplishments and trials. For those of us that are the caretakers now,
embrace responsible and sustainable living. Choose ways of life that enhance the welfare of
both the community and the environment. Look out for our children’s children that are still in
the elm tree. Consider the consequences of our present actions on the health and prosperity of
the upcoming seven generations. (Image used with Permission by Phyllis Howard)
Utilizing "Maaʔabáari" to braid STEM with outreach, mentoring, and Indigenous
knowledge allows the next generation to blossom. Speaking with Indigenous youth who have
participated in braiding STEM have said that they did not make connections of life to science.
They did not understand the disconnect between them and science and even more so, them
and education. Participating, even though reluctantly, gave them a sense of self. They could not
see themselves fitting into lab coats so to speak. One student who participated in STEM
programs since elementary said that she never saw herself in the spaces of STEM. She liked it,
but didn’t think it was for her. Through Indigenous mentoring, she saw scientists that looked
like her. Who came from similar life experiences like her. What I have seen as a mentor is seeing
students thrive in becoming curious scientists. I have seen students that are too scared to ask
questions giving presentations on their composting projects. I have seen students design their
own experiment and collect their own data. It’s an empowering and prideful experience. I am
seeing the seeds sprout from what I have invested into my community. It is my goal to
decolonize the STEM field and indigenize these spaces building them into sacred spaces for
future generations of Indigenous scientists. (Image by Kimberlee Blevins)
What does a scientist look like? Through the law-binding agreements between the federal U.S. government and Native
Nations, Westernized educational systems have fallen short for Indigenous peoples. Indigenous
students who successfully graduate high school often find themselves ill-equipped for the
subsequent stages of their educational journey. Indigenous High school experiences are
typically within underfunded institutions that do not adequately prepare students for
successful college entrance (AISES, 2020). The educational disparity affecting Native American
youth throughout the United States is a pervasive issue but ‘Braiding STEM’ combats systemic
injustices faced by Indigenous youth by examining how to empower them with the necessary
tools to face these challenges, while considering the indicators of success. At the core,
Indigenous people have an innate sense of care for our earth. It dates back to the creation of
time where we practiced the Seven Generations. Indigenous people are born to be the
caretakers. We need to encourage the growth of our future stewards of the land. (Image by Kimberlee Blevins)
References: A. Castagno, et al. (2022) Opening up STEMM pathways among Indigenous people in the U.S.: what is the role of cultural, spiritual, and ethical conflicts in Indigenous people's STEMM educational and career decisions? S. Nelson-Barber & J. Boxerman (2023) Increasing American Indian and Alaska Native High School Graduation Rates Strategies and Recommendations for Local Education Agency Leaders in the Western States. The American Indian Science and Engineering Society, AISES (2022) Literature Review: STEM Education for Native American Students. (Image by Kimberlee Blevins)