Metawewin Show Notes

[2:32] Momaday's Pulitzer prize winning book House Made of Dawn has had a profound effect on my understanding of sport and Indigenous culture. Momaday, N. S. (1976). The gourd dancer.  

[3:03] Utilizing the powerful work of Indigenous scholars and others engaged in Indigenous sport research 

Tuck, E. (2009). Suspending damage: A letter to communities. Harvard Educational Review, 79(3), 409-428.

Howard, T. C. (2003). Culturally relevant pedagogy: Ingredients for critical teacher reflection. Theory into practice, 42(3), 195-202.

Renneberg, E (Host) (2020, July). Indigenous sport – Dr. Janice Forsyth [Audio 

podcast episode] in Even Strength.

https://open.spotify.com/episode/2ngmswAttP8wgV0aVuykC5?si=cd66e38f6e9749ae

Paraschak, V. (2019). # 87: Reconciliation, Sport History, and Indigenous Peoples in Canada. Journal of Sport History, 46(2), 208-223.

[4:30] Looking  at health from the perspective of Treaty and Wahkohtowin. 

Cardinal, H. (2011). Nation-building as process: Reflections of a Nihiyow (Cree). Canadian Review of Comparative Literature, 34(1), 65-77.  https://www.ualberta.ca/wahkohtowin/media-library/data-lists-pdfs/nation-building.pdf

Wildcat, M. (2018). Wahkohtowin in action. Const. F., 27, 13.

https://www.ualberta.ca/wahkohtowin/media-library/data-lists-pdfs/wahkotowin-in-action.pdf

[5:45] Insulin Resistance as a survival mechanism and asking how can we explain this?

Redvers, N., Yellow Bird, M., Quinn, D., Yunkaporta, T., & Arabena, K. (2020). Molecular decolonization: an indigenous microcosm perspective of planetary health. International journal of environmental research and public health, 17(12), 4586.

Buffalo, E. (Host). (2022, February 21). Molecular decolonization with Dr. Michael

Yellowbird [Audio podcast episode]. In Metawewin. h ttps://anchor.fm/elijah-buffalo/episodes/Molecular-Decolonization-with-Dr--Michael-Yellowbird-e1emssk

Samuel, V. T., & Shulman, G. I. (2012). Mechanisms for insulin resistance: common threads and missing links. Cell, 148(5), 852-871.

[7:15] Further breaking down a damaged focus approach to research.

Gaudry, A. (2015). Researching the resurgence: Insurgent research and community engaged methodologies in 21st century academic inquiry. Research as resistance: Revisiting critical, Indigenous, and anti-oppressive approaches, 243-265.

[8:00] All my relations in the research space.

Little Bear, L. (2000). Jagged worldviews colliding. Reclaiming Indigenous voice and vision, 77-85.

[9:00] Development of sport in culture and the evolutionary development of running as two-leggeds. 

Cajete, G. (2005) Spirit of the Game: An indigenous wellspring.Kivaki Press

Lieberman, D. E., Mahaffey, M., Cubesare Quimare, S., Holowka, N. B., Wallace, I. J., & Baggish, A. L. (2020). Running in tarahumara (rarámuri) culture: Persistence hunting, footracing, dancing, work, and the fallacy of the athletic savage. Current Anthropology, 61(3), 356-379.

[9:50] Being in relationship with Mitochondria. 

Chandel, N. S. (2015). Navigating metabolism.

[10:20] Storytelling. Wasakechak's travels.

[13:35] History of the observation of the cell, Wahkohtotwin in our cells; the relationship between the components of our cells, and the pathogenesis of type 2 diabetes.

Hooke, R. (2014). Micrographia (1665) (Vol. 20). AppLife

Nemkov T., Reisz J. A., Xia Y., Zimring J. C., D’Alessandro A. (2018). Red blood cells as an organ? How deep omics characterization of the most abundant cell in the human body highlights other systemic metabolic functions beyond oxygen transport. Expert Rev. Proteomics 15 855–864.

San-Millan, I., & Brooks, G. A. (2018). Assessment of Metabolic Flexibility by Means of Measuring Blood Lactate, Fat, and Carbohydrate Oxidation Responses to Exercise in Professional Endurance Athletes and Less-Fit Individuals. Sports Medicine, 48(2), 467- 479.

Garro, L.C., 1995. Individual or societal responsibility? Explanations of diabetes in an Anishinaabe (Ojibway) community. Social Science & Medicine 40, 37–46.

Black, C. N., Bot, M., Revesz, D., Scheffer, P. G., & Penninx, B. (2017) The association between three major physiological stress systems and oxidative DNA and lipid damage. Psychoneuroendocrinology, 80, 56-66.

Muraca, E., Ciardullo, S., Perra, S., Zerbini, F., Oltolini, A., Cannistraci, R., Bianconi, E., Villa, M., Pizzi, M., Pizzi, P., Manzoni, G., Lattuada, G., Perseghin, G., 2020. Hypercortisolism and altered glucose homeostasis in obese patients in the pre‐bariatric surgery assessment. Diabetes/Metabolism Research and Reviews.

Babenko, O., Kovalchuk, I., & Metz, G. A. (2015). Stress-induced perinatal and transgenerational epigenetic programming of brain development and mental health. Neuroscience & Biobehavioral Reviews, 48, 70-91.

McKee, T., & Forsyth, J. (2019). Witnessing painful pasts: Understanding images of sports at Canadian Indian residential schools. Journal of Sport History, 46(2), 175-188.

Conching, A. K. S., & Thayer, Z. (2019). Biological pathways for historical trauma to affect health: A conceptual model focusing on epigenetic modifications. Social Science & Medicine, 230, 74-82.

[20:00] Sport is culture and not a standalone insitution as discussed by Dr. Janice Forstyth on this podcast appearance and as written about extensively by Dr. Gregory Cajete.

Renneberg, E (Host) (2020, July). Indigenous sport – Dr. Janice Forsyth Yellowbird [Audio 

podcast episode] in Even Strength.

https://open.spotify.com/episode/2ngmswAttP8wgV0aVuykC5?si=cd66e38f6e9749ae

Cajete, G. (2005) Spirit of the Game: An indigenous wellspring. Kivaki Press.

[20:35] Teleologic reasons for things like Insulin Resistance as a result of "colonial conditions".

Steinhauser, M. L., Olenchock, B. A., O’Keefe, J., Lun, M., Pierce, K. A., Lee, H., ... & Fazeli, P. K. (2018). The circulating metabolome of human starvation. JCI insight, 3(16).

Zheng, X., Qi, Y., Bi, L., Shi, W., Zhang, Y., Zhao, D., ... & Li, Q. (2020). Effects of exercise on blood glucose and glycemic variability in type 2 diabetic patients with dawn phenomenon. BioMed research international, 2020.

Pilch, W., Pokora, I., Szyguła, Z., Pałka, T., Pilch, P., Cisoń, T., ... & Wiecha, S. (2013). Effect of a single finnish sauna session on white blood cell profile and cortisol levels in athletes and non-athletes. Journal of Human Kinetics, 39, 127.

GES Center, NC State. (March 10, 2021). Buchdahl Symposium: Dr. Kim TallBear on Indigenous STS, Governance, and Decolonization [Video]. Vimeo. https://vimeo.com/522501009

[21:30] Health and Treaty. 

Buffalo, E. (Host). (2021, October 11). Mel H Buffalo [Audio podcast episode]. In Metawewin

https://anchor.fm/elijah-buffalo/episodes/Mel-H-Buffalo-e18kn5s

[22:25] Assimilation in sport and the role of sport in Residential School.

Forsyth, J., & Heine, M. (2017). ‘The only good thing that happened at school’: colonising narratives of sport in the Indian School Bulletin. British Journal of Canadian Studies, 30(2), 205-226.

[22:45] Resistance through sport.

O'Bonsawin, C. (2015). From black power to indigenous activism: The olympic movement and the marginalization of oppressed peoples (1968-2012). Journal of Sport History, 42(2), 200-219.

[24:45] Reconciliation

Paraschak, V. (2019). # 87: Reconciliation, Sport History, and Indigenous Peoples in Canada. Journal of Sport History, 46(2), 208-223.

Angela Davis: How Does Change Happen?

[25:40] Decolonization in the process of sport participation.

Tuck, E., & Yang, K. W. (2021). Decolonization is not a metaphor. Tabula Rasa, (38), 61-111.

To a child running with outstretched arms in Canyon de Chelly

You are small 

And intense in your excitement 

Whole

Embodied in delight.

The backdrop is immense;

The sand drifts break and roll through cleavages of light and shadow.

You embrace… the spirit of this place.

N. Scott Momaday

Through my podcasting journey I have talked about the importance of sports and games in Indigenous culture and the passion I have in wanting to learn more about Indigenous peoples' relationship with sports and games and their experiences from a cultural perspective has led me to this project and allowed me to ask a set of questions outside of a context that has been historically framed and investigated within a negative lens. Through what Eve Tuck and Janice Forsyth refer to as damaged centred and deficit based, respectively, the issue of Indigenous health hasn’t historically been addressed from the perspective and context of the relationships that are intertwined in our histories and connection to the places we come from that are inherently full of the strengths and hope that people like Vicky Paraschak talk about in the process of reconciliation.

It is commonly understood and accepted that Indigenous people experience worse health than settler populations and this can, and has been thoroughly investigated by stacking the events and processes of colonialism and highlighting when and where legislation, policy, and programs aided the oppression and assimilation that has produced determinants of health among Indigenous people that are viewed as negative. I see this in many of the papers I read, where there is a need to reproduce the canonical re-telling of Residential Schools, Indian Act governance initiatives, Potlatch and Sundance bans, 60s scoop, and how the outcomes of colonialism have manufactured an inadequate population whose existence, circumstances, experience and reality is classified as inappropriate when compared with western, settler, standards of life.

So when I ask How can sport be used as a medicine and as a tool of resurgence, I am doing so in a context of culture that is tied to our inherent rights as Treaty people, as people with an experience and relationship to sports, games, and movement/physical activity that is based on Wahkohtowin, the Cree law that governs kinship and relationships with all things in the universe. 

Approaching this question in this way acknowledges the resources within our culture and relationship to the land that can provide healing and a good way of life and doesn’t settle on the notion that our health is something disconnected from self, culture, community, and land, and instead accepts that we and our health can be improved by embracing culture and the identity that exists through this participation.

I am not naïve to say that every disease and affliction can be solved by exercise, but I know that the current standard of care for many of the health issues Indigenous people face is ineffective, in part due to the oppressive and systemically racist health care system but also because of a lack of trauma informed and culturally safe practice of medicine as well.

In asking these questions I have come across a lot of work in western and Indigenous systems of knowledge that rarely provides a clear reason or mechanism as to why Indigenous people are so sick.

In my last podcast with Dr. Michael Yellowbird he brought up an effect of fasting and starvation at the molecular and metabolic level, highlighting that Insulin Resistance is an evolutionary survival mechanism to protect us in times of famine. 

And it is interesting that one of pillars of spiritual and physical health in many Indigenous cultures is the act of fasting. Even though famine may have been irregular, fasting was still practiced several times per year through cultural observances and in relation to the land and stars. This continued expression of starvation activated other processes and pathways in the body, such as autophagy and apoptosis, that contribute to a long and healthy life. And I have reflected on this example to come to an acknowledgment that perhaps many of the health crises and issues Indigenous peoples are facing today have a teleological explanation for their incidence and prevalence. 

 We tend to associate poor health to a negative life experience and the western academic approach has historically taken advantage of this theme by presenting damage-centered and deficit-based research that frames Indigenous peoples, bodies, and experiences as inappropriate when compared to western standards and this paradigm perpetuates an inequality in the academy where it is accepted that if a researcher is investigating Indigenous peoples then the theme will likely be one where the damages of colonialism and the inability for Indigenous peoples to react to change is highlighted. Adam Gaudry’s chapter Researching the Resurgence delves deep into this issue and identifies many of the challenges Indigenous researchers face when attempting to participate in research at western academic institutions. 

In what he refers to as extraction research he correlates this as a process that repeats examples of defeat, damage, deficit, and alienation that western society feels, through a paternalistic nature, that Indigenous peoples and cultures require assistance to be saved.

 This attitude is not just at the core of western academic research but is also the foundation of colonial policy of assimilation that mechanistically undermines Indigenous ways of knowing in a very purposeful way. One of the foundational pieces of writing that informs my knowledge of how to participate in western academic institutions is Leroy Little Bear’s (2000) Jagged Worldviews Colliding. Little Bear’s description of the relationships we have with all things, animate and inanimate, points to and suggests the multi-dimensional relationships that we have with health, culture, and how this can be researched (p. 78). I understand that the process of research itself has a spirit and identity as does something like a disease. And if this spirit is active and in relation to us then there must be a reason for what it is doing, which aids my quest in identifying a teleological explanation for what we are experiencing through the conditions of colonialism such as diabetes, cancer, heart disease, and mental health issues. It is about survival and accessing how we can leverage these procedural relationships with our bodies and the environment to express ways of resilience that have been practiced and developed in Indigenous cultures since, well, probably forever. 

When linking sport/physical activity to culture there are the obvious examples of games like lacrosse, foot races, hand games, and dancing that were practiced as ceremony and as recreational activity. But there are many links found throughout our cultural development as humans that are intrinsically linked to physical activity and in turn, sport. 

One of the most defining features of who we are as humans/two-leggeds is our propensity to impart motion by walking or running, with the latter leading to our specialization as hunters by adjusting to requirements of long distance running in order to successfully track and run down animals, which was facilitated through Wahkohtowin, the kinship process that incorporated the mitochondria into our cells, some 2.5 Billion years ago. Through this symbiotic relationship we were able to, over a long period of time, develop the process of cellular respiration, the metabolic process that occurs within the mitochondria, and is vital component to having good health.

 For Indigenous people, oral storytelling is a major part of culture and many of these stories involve physical activity and connection and relationship to the land.In Nehiyaw culture we hear of the antics and journeys of Wasakechak, whose stories often involve him walking the earth, being in relation with the land, plants and animals through physical activity.The story I am most fond of from my childhood is Wasakechak's scab, and it brings together Exercise, Fasting, Ceremony, Medicine, and Education. 

 Going back to the Mitochondria I'd like to explain what it is and how it ties into metabolic health  and to briefly outline the pathogenesis of what I will call type 2 diabetes for simplicity and how colonialism has and continues to play a role in this disease.

I like to begin by telling the story of how the cell got it's name. in 1665 a scientist named Robert Hooke was observing tissue under a microscope and he noted that the tiny circular structures that formed the tissue resembled the chambers that monks lived and prayed in, known as cells. I appreciate this story and Hooke's process because it incorporates spirituality and ceremony into the epistemology that developed into one of biology's foundational concepts: Cell Theory.

I love Hooke's cell comparison because one of the best treatments we have for metabolic dysfunction is the sweat lodge, which itself is a circular structure that we use to pray.

 Within cells are structures called organelles that are involved in the many processes and pathways that keep us alive and there are quite a few different organelles packed into the typical cell that bring nutrients in, deal with waste, are connected to growth and division. The nucleus carries our genetic information and the processes of life are encoded within the genes. 

The mitochondria however is a unique organelle in that it has its own genome and we inherit our mitochondria maternally. The mitochondria continue to exist in wahkohtowin within us as it is their 37 genes that are essential to our survival. Not every cell in our bodies have this organelle, such as the erythrocyte, the Red Blood Cell, yet the Red Blood Cell's role and function in oxygen transport is an example of Wahkohtowin that is tied to mitochondrial function, health and sports performance as oxygen is the final electron receptor in the process of cellular respiration through the krebs cycle, also known as the Tricarboxylic acid cycle, and the Citric Acid Cycle and this is where the final breakdown of food occurs. Some nutrients like sugar can be metabolized outside of the mitochondria under certain conditions but fat can only be oxidized within the mitochondria.

People with type 2 diabetes/insulin resistance/metabolic syndrome have an issue in their mitochondrial function and my hypothesis for why so many Indigenous people experience this disease can be explained through the intergenerational reaction to colonialism that includes direct experiences of trauma but also of epigenetic effects.

Of course a major factor in the introduction of this disease has been due to changes in nutrition, such as increased carbohydrate intake and the departure from land-based diets and the methods in which those foods were harvested, but it is important to understand that colonial trauma has a direct link to the disruption of metabolism.

 Trauma can cause changes to the body that results in an excess of cortisol that disrupts normal metabolism. Changes to the activity of the hypothalamic-pituitary-adrenal axis from this overexposure to cortisol is linked to poor health outcomes (Black et al). And the triggering of the fight or flight response suppresses the digestive system and causes nutrients to stored as fats rather than be metabolized as fuel. (Muraca et al). This applies to acute trauma as well as unresolved intergenerational trauma.

This condition spans generations due to epigenetic effects, as observed in western science through the Dutch famine studies from World War 2 that observed high rates of diabetes in the offspring of people who survived this period of starvation. 

Through the Residential School experience alone there are a number of epigenetic changes that have occurred. Our parents and grand parents went through intense assimilative education, malnutrition, experienced trauma from all types of abuse, but this was underscored by constant participation in sports and games. 

In modern times we still experience an oppressive and assimilative education, our diets are still poor, many are living with trauma, but sports has not been as prevalent or is missing in our lives. Epigenetics seem to be typically brought up through deficit-based paradigms but it is important to note that there are positive effects of epigenetic changes as well. 

We are healing and decolonizing our health in many ways and I believe sport and games need to be a foundation to this process of healing. 

When looking at sport as medicine I can’t help but use a western model that places the most metabolically healthy individuals at one end of a spectrum, who are endurance athletes such as cyclists, runners, rowers and cross country skiers, and puts type 2 diabetics/people with Insulin Resistance at the opposite end of the spectrum as individuals who have the worst metabolism and mitochondrial function.

Researchers such as the applied physiologist and performance coach of Tour de France champion Tadej Pogacar, Inigo San Millan and his research partner George Brooks use this example as a way to study both athletes and metabolically ill individuals and by identifying the most efficient way to improve performance they have also identified the most effective way to treat diabetics which is through the use of exercise, specifically at what we call Zone 2 in cycling.  San Millan and Brooks have written a paper where they show the results of an experiment comparing elite athletes and diabetics and explains how this type of exercise increases mitochondrial function, thus improving this metabolic process that is injured or damaged. Which for many Indigenous people is a result of colonialism.

As a cyclist I've experienced the benefit of Zone 2 exercise and I incorporate it into my training plan for a performance and overall health benefit.

I accept that this isn't a miracle drug that can heal every one from diabetes but when coupled with good nutrition, access to culture and ceremony such sweatlodge and fasting, this becomes, in my opinion, the best form of medicine to decolonize, heal and prevent major disease.

And In Indigenous culture, sport does not stand alone as a siloed Institution. it is interconnected to so many aspects of the culture that it is hard to separate it from these other areas, so it can also be simply stated that the culture in general is the medicine here. 

 And it is through this use of sport and culture that we can start to teleologically unpack these conditions of colonialism. When we practice fasting we experience Insulin Resistance, when we practice sweat lodge/heat therapy there is an acute rise in cortisol, and when we exercise glucose and inflammation goes up. These are normal adaptations to stress but through colonialism and intergenerational trauma we experience them in different ways that have deleterious effects on our health. So to observe this reflection in the processes of life gives us the insight to define how we want to have insulin resistance in our selves, how we want cortisol to be raised, and in what circumstances do we want our glucose to be high. And the answer is through sport, physical activity, medicine, and culture.

Our health is our responsibility. And in the case of my community, and other Treaty 6 Nations, our Treaty includes a health care clause, which started as a medicine chest but evolved to represent health care at all levels. Even though the Treaty was not an agreement to give up our lands, the rights we have are still tied to what the land represents and so health and healthcare are reflections of our relationship to the land and ourselves. 

My great grand father, Felix Buffalo said it is only us, the Indians who can break the treaty, thus it is only us who can properly define and improve our health and healthcare systems. 

 By taking ownership of this sacred agreement and by utilizing things like sport and physical activity as medicine we are practicing Wahkohtowin which is an act of resistance and resurgence.

Finding yourself in a western sport does not negate this resistance. I've mentioned on my podcast that I compete in one of the most western sports as my participation involves a machine and requires paved roads. Participating in mainstream sports and events doesn't require assimilation. Assimilation was the point of so much programming and policy through the Residential Schools, and despite these efforts we retained our identities while competing and participating in non-Indigenous sports.

Even showing up at all in these sports is an act of resistance especially when racism has been such a big part of the sporting experience for Indigenous people. 

I show up to every event with the expectation that I will encounter racism. It's happened in every sport I've ever played and competed in. The way I built confidence to show up in these spaces, where there are hardly any other Indigenous athletes, is to take an approach of activism and resistance and by knowing that I am representing my people and practicing my culture.

I do this through making and wearing Every child matters orange jerseys, tying eagle feathers to my bike, listening to powwow music to get pumped up before a race, and lately letting my hair flow in the wind. These are little ways I bring my identity into the sport. There are three things I grab before I go for a ride, my medicine bag, my gps, and my spare tube kit.

These symbols of identity and culture are not always accepted in sport. On the world's top sporting stage, the Olympics ,we see stifling regulations that seek to limit Indigenous identity from being expressed such as at the 2012 Olympics when Indigenous Australian Boxer Damien Hooper was reprimanded for wearing a shirt with the Indigenous Australian flag emblazoned on it.

Christine O'Bonsawin wrote that Hooper was denied the right to honour his culture, community, and Indigeneity, but he still stepped into the ring which was an incredible act of resistance.

In my opinion the IOC should not force Indigenous athletes to compete under the imperial flags of their oppressors and should allow an Indigenous team similar to the Refugee Olympic Team. The ROT competes under the flag of the Olympic Rings to symbolize hope and to bring awareness to the circumstances to led to them becoming refugees.

The creation of an Indigenous Olympic Team should have been a call to action through the TRC as it would go a long way in educating people about the effects of colonialism. Vicky Paraschak wrote of the TRC:

It “is a shared experience. It’s everyone’s responsibility to educate themselves about what happened. with relationship comes respect.”36 The relationship-based interpretation of reconciliation aligns with a strengths-and-hope perspective." 

Which is all we can really hope to achieve from the TRC, including the sport specific calls to action. Angela Davis said that Social meanings cannot be left to the state to define these meanings. And  similarly we can't let our participation and relationship with sport and culture be defined through things like the TRC. It is up to us as Indigenous people to take this action.

Using sport in a healing and therapeutic way is an act of decolonization. This process doesn't need the TRC Calls to Action to be checked off as completed in order to be successful. Tuck and Yang's decolonization is not a metaphor talk about the process of decolonization in a settler colonial context has to include the repatriation of land as well as acknowledgment of how Indigenous peoples are in relation with the land. Land Back requires our relationship with sport and physical activity along with all aspects of culture. There is no Land Back in the TRC's Calls to Action and often the underlying settler interest in reconciliation is what Tuck and Yang call moves to innocence. So the power and effectiveness of this process comes from our relationship to culture and land. 

And by using our culture and the relationships we have with it we are practicing healing and medicine and standing up for our nations, communities, and families. 

Hai Hai

Reference List 

Babenko, O., Kovalchuk, I., & Metz, G. A. (2015). Stress-induced perinatal and  transgenerational epigenetic programming of brain development and mental health. Neuroscience & Biobehavioral Reviews, 48, 70-91. 

Black, C. N., Bot, M., Revesz, D., Scheffer, P. G., & Penninx, B. (2017) The association between three major physiological stress systems and oxidative DNA     and lipid damage. Psychoneuroendocrinology, 80, 56-66.  

Buffalo, E. (Host). (2021, October 11). Mel H Buffalo [Audio podcast episode]. In Metawewin     https://anchor.fm/elijah-buffalo/episodes/Mel-H-Buffalo-e18kn5s 

Buffalo, E. (Host). (2022, February 21). Molecular decolonization with Dr. Michael Yellowbird [Audio podcast episode]. In Metawewin. h ttps://anchor.fm/elijah-buffalo/episodes/Molecular-Decolonization-with-Dr--Michael-Yellowbird-e1emssk 

Cajete, G. (2005) Spirit of the Game: An indigenous wellspring. Kivaki Press. 

Cardinal, H. (2011). Nation-building as process: Reflections of a Nihiyow (Cree). Canadian  Review of Comparative Literature, 34(1), 65-77.  https://www.ualberta.ca/wahkohtowin/media-library/data-lists-pdfs/nation-building.pdf 

Chandel, N. S. (2015). Navigating metabolism.

Conching, A. K. S., & Thayer, Z. (2019). Biological pathways for historical trauma to affect  health: A conceptual model focusing on epigenetic modifications. Social Science & Medicine, 230, 74-82.  

Forsyth, J., & Heine, M. (2017). ‘The only good thing that happened at school’:  colonising narratives of sport in the Indian School Bulletin. British Journal of Canadian Studies, 30(2), 205-226. 

Garro, L.C., 1995. Individual or societal responsibility? Explanations of diabetes in an              Anishinaabe (Ojibway) community. Social Science & Medicine 40, 37–46. 

Gaudry, A. (2015). Researching the resurgence: Insurgent research and community engaged  methodologies in 21st century academic inquiry. Research as resistance: Revisiting critical, Indigenous, and anti-oppressive approaches, 243-265. 

GES Center, NC State. (March 10, 2021). Buchdahl Symposium: Dr. Kim TallBear on  Indigenous STS, Governance, and Decolonization [Video]. Vimeo. https://vimeo.com/522501009  

Hooke, R. (2014). Micrographia (1665) (Vol. 20). AppLife Lieberman, 

D. E., Mahaffey, M., Cubesare Quimare, S., Holowka, N. B., Wallace, I. J., &  Baggish, A. L. (2020). Running in tarahumara (rarámuri) culture: Persistence hunting, footracing, dancing, work, and the fallacy of the athletic savage. Current Anthropology, 61(3), 356-379. 

Little Bear, L. (2000). Jagged worldviews colliding. Reclaiming Indigenous voice and vision, 77- 85. 

McKee, T., & Forsyth, J. (2019). Witnessing painful pasts: Understanding images of sports at  Canadian Indian residential schools. Journal of Sport History, 46(2), 175-188. 

Momaday, N. S. (1976). The gourd dancer.    

Muraca, E., Ciardullo, S., Perra, S., Zerbini, F., Oltolini, A., Cannistraci, R., Bianconi, E., Villa,     M., Pizzi, M., Pizzi, P., Manzoni, G., Lattuada, G., Perseghin, G., 2020. Hypercortisolism     and altered glucose homeostasis in obese patients in the pre‐bariatric surgery assessment.  Diabetes/Metabolism Research and Reviews, 37(3), e3389 

Nemkov T., Reisz J. A., Xia Y., Zimring J. C., D’Alessandro A. (2018). Red blood cells as an  organ? How deep omics characterization of the most abundant cell in the human body highlights other systemic metabolic functions beyond oxygen transport. Expert Rev. Proteomics 15 855–864. 

O'Bonsawin, C. (2015). From black power to indigenous activism: The olympic movement and  the marginalization of oppressed peoples (1968-2012). Journal of Sport History, 42(2), 200-219. 

Paraschak, V. (2019). # 87: Reconciliation, Sport History, and Indigenous Peoples in  Canada. Journal of Sport History, 46(2), 208-223. 

Pilch, W., Pokora, I., Szyguła, Z., Pałka, T., Pilch, P., Cisoń, T., ... & Wiecha, S. (2013). Effect  of a single finnish sauna session on white blood cell profile and cortisol levels in athletes and non-athletes. Journal of Human Kinetics, 39, 127.  

Redvers, N., Yellow Bird, M., Quinn, D., Yunkaporta, T., & Arabena, K. (2020). Molecular  decolonization: an indigenous microcosm perspective of planetary health. International journal of environmental research and public health, 17(12), 4586. 

Renneberg, E (Host) (2020, July). Indigenous sport – Dr. Janice Forsyth[Audio  podcast episode] in Even Strength. https://open.spotify.com/episode/2ngmswAttP8wgV0aVuykC5?si=cd66e38f6e9749ae  

San-Millan, I., & Brooks, G. A. (2018). Assessment of Metabolic Flexibility by Means of      Measuring Blood Lactate, Fat, and Carbohydrate Oxidation Responses to Exercise in     Professional Endurance Athletes and Less-Fit Individuals. Sports Medicine, 48(2), 467-    479. 

Samuel, V. T., & Shulman, G. I. (2012). Mechanisms for insulin resistance: common threads and  missing links. Cell, 148(5), 852-871. 

Steinhauser, M. L., Olenchock, B. A., O’Keefe, J., Lun, M., Pierce, K. A., Lee, H., ... & Fazeli,  P. K. (2018). The circulating metabolome of human starvation. JCI insight, 3(16). 

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