As Diné, we must understand the traditional teachings that were once in place through oral traditions and teachings. There are many troubles Diné (Navajo) women and Nadleeh (Two-Spirit) people face from outside the community, but due to western influence, we endure the same effects from within our own Nation. Through this paper, I aim to propose resolutions to move our Nation in the right direction for social change and build a community of acceptance by reaching back to traditional teaching philosophies without the influence of cis-heteronormative patriarchal structures. I argue that adoptions of these western institutions have severe effects on Diné women and Nadleeh (Two-Spirit) livelihood and well-being. In this paper, I examine three areas of Diné philosophy and cosmology: (1) the central role of K’é (family) and the matrilineal clanship, (2) Diné women and Nadleeh voices in our creation stories, and (3) Hozhó, the beauty way, to understand the masculine and feminine energies of Diné cosmology in order to address the importance of women and Nadleeh on Dinétah.

This article outlines my positionality, a crucial aspect of Indigenous research, to explore two guiding questions: 1) How do Native American Queer, Trans, and Two-Spirit individuals experience settler-colonial urbanization? and 2) How do their resilience, resistance, agency, and self-determination reshape urban spaces for Native American communities in Phoenix, Arizona? Utilizing Indigenous Queer Standpoint Theory, I draw on theoretical insights from Torres Strait Islander scholar Martin Nakata (2008) Indigenous Standpoint Theory and the concept of “coming in” by Two-Spirit Cree scholar Alex Wilson (2015). This framework, informed by my Diné cultural practices, defines my standpoint, and examines the intersections of place and space in urban areas. My insider perspective, as a Queer, Trans, and urban Diné person, strengthens my connection to the participants and the community. The research underscores the complexities of multifaceted identities and the necessity for qualitative research to benefit the communities involved, aligning with Indigenous methodologies and self-determination principles.

By Souksavanh T. Keovorabouth. The 1956 Relocation Act was a policy created by the United States government that forced Indigenous people to move from Tribal/Traditional homelands to urban areas, typically far from our origins.

By Madi Day, Percy Lezard & 19 more. This rubric is designed for Indigenist and anti-colonial approaches to teaching. It was created in collaboration with more than 20 Indigenous scholars from so-called Australia, Aotearoa and Turtle Island.