Although intervention research is vital to eliminating health disparities, many groups with health disparities have had negative research experiences, leading to an understandable distrust of researchers and the research process. Community-based participatory research (CBPR) approaches seek to reverse this pattern by building trust between community members and researchers. We highlight strategies for building and maintaining trust from an American Indian CBPR project and focus on 2 levels of trust building and maintaining: (1) between university and community partners and (2) between the initial project team and the larger community. This article was cowritten by community and academic partners; by offering the voices of community partners, it provides a novel and distinctive contribution to the CBPR literature.

While there were significant differences between the diet quality of Native American and white pregnant women, the differences were minimal. The DQI-P scores for all women in this population indicate that their diets are not meeting dietary recommendations. Interventions should focus on decreasing fat intake and increasing iron and folate intake to meet national dietary recommendations. More emphasis should be placed on eating whole fruit and vegetables.

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Wheat (Triticum aestivum L.) varietal resistance to the lesser grain borer, Rhyzopertha dominica (F), was evaluated in hard spring and winter wheat produced 1997, 1998 (Bozeman, Montana). We tested the hypothesis that six Montana-grown spring wheat varieties, 'Ernest', 'Scholar', 'Hi-Line', 'McNeal', 'Newana', and 'Amidon', were equally and strongly resistant to R. dominica at low moisture contents (9-10%). Mortality/Feeding damage occurred in all varieties. In most assays, Ernest had significantly greater feeding damage from R. dominica than other varieties, usually not significantly different from the susceptible control. Mean adult mortality was significantly greater in McNeal (93%) and Hi-Line (92%) than in Ernest (34%) and Montana-grown, soft white spring wheat (Penawawa), the susceptible control (36%). In 9 wk, twice as many adult progeny were produced on Ernest than on McNeal, Hi-Line, or Scholar. We also compared three Montana-grown winter wheat varieties for resistance to R. dominica attack at low moisture contents (9-10%). Significantly more mortality after 6 wk was associated with all winter wheat varieties than the susceptible control. In 'Nuwest', 'Rocky', and 'Vanguard', significantly fewer progeny were produced than in the susceptible control; these varieties appeared more resistant. 'Tiber' and 'Neeley', in contrast, appeared more susceptible than other winter wheat varieties evaluated. Susceptibility decreased significantly with a 1.2% decrease in moisture content. Percentage of total protein was positively correlated with percentage of sound kernels and negatively with total progeny (r2 = -0.69). Kernel hardness was positively correlated with percentage of sound kernels, but negatively correlated with total progeny (r2 = -0.87) and dry weight loss.

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Over the past decade Canadian sociology has engaged in spirited debates on the sociology of sociological research, but it has barely begun to address its relation to Indigenous theorizing, scholarship, and politics. How does the discipline deal with the settler colonial history and current realities of Indigenous social lives, and where is the place in our field for Indigenous voices and perspectives? Drawing on Coulthard's politics of recognition and Tuck's damage‐centered research, we present here the first systematic empirical analysis of the place of Indigeneity in the Canadian Review of Sociology and the Canadian Journal of Sociology. We situate the presence of Indigeneity in Canadian sociology journals in the sociopolitical context of the time, and examine how imperialism, statism, and damage are oriented within the two journals. Most importantly, we challenge the silence in the discipline's intellectual frames and research programs with respect to Indigenous theorizing about the social world.

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This paper will examine how the transformation of Indigenous places has interrupted the inheriting processes of Indigenous communities. The primary contention of this inquiry is that the spirit world for Anishnaabeg is place-based. Amidst colonialism and the introduction of Christianity during contact, the spiritual lives of humans, nonhumans, and therefore place were damaged. The ability of we Indigenous peoples to inherit elements of our cosmologies amidst these transformed, industrialized places has also been compromised. Issues of material, spatial, and spiritual disembodiment as related to localized, ceremonial practices will be explored. Specifically, meaningful ceremony versus "boardroom smudging" will be examined as it relates to the assimilationist agenda of the state.