This study describes an evaluation of the Mount Sanford Tribal Consortium (MSTC) Healthy Relationships Project undertaken by the National Indian Child Welfare Association (NICWA). MSTC approached NICWA to provide evaluation services for the Healthy Relationships Project when their initial evaluator proved a poor fit and the need for a culturally competent evaluator became evident. When NICWA stepped in to provide MSTC evaluation services, they proposed a new, culturally-appropriate methodology for the process evaluation (providing evidence of completion) and outcome evaluation (examining evidence of worth). The outcome evaluation relied on a mixed method design which included group discussions, surveys, individual interviews, and individual case studies. The process evaluation relied on mixed quantitative and qualitative methods, including: systematic document review, staff and management interviews, on-site observations and participant reaction, and satisfaction surveys and participant and staff interviews. The process evaluation outcomes for the project are described in detail.

: This two part case study opens with a fictional example of what life is like for grandparents who are struggling to balance the love of their daughter and the long term safety and wellbeing of their grandchild. Part one examines the challenges that family members might face when they step forward to help and the very real and emotional decisions that have to be made regarding permanency for the long term well being of the child. Part two examines the cultural underpinnings of legal and cultural concepts that underlie permanency. Tribal culture has traditionally placed children whose parents are unable to care for them with relatives and extended family members without severing the bonds of kinship and love between parent and child. However, in modern times, in order for adoptive homes to be recognized by state and federal funding and child welfare authorities, termination of parental rights (TPR) has been required. Most tribes reject termination of parental rights culturally, and many have had solely negative histories with foster care and adoption such that they shun the concept. Some have taken the initiative to create their own versions of adoption based in their traditions.

This case explores the complexity of serving Native American children with severe emotional disturbances (SED). Part I examines the prevalence of mental health problems in Native American children and adolescents and the availability of appropriate mental health services in American Indian communities. The movement toward a system of care model for treatment of SED, where fractured services are weaved together to more effectively serve children with serious mental health needs in resource-challenged environments, is also described. Part I tells the story of the development and implementation of the Circles of Care program, which allowed tribes and tribal organizations to create plans for culturally appropriate systems of care. In Part II, the case concludes with two fictional examples of what life is like for a family with a child experiencing a SED.

This case explores the historical and ongoing need to keep American Indian/Alaska Native children protected in their families and communities whenever possible. Part I is a real life child custody scenario that involved the Leech Lake Band of Ojibwe. It illustrates the need for and provisions of the Indian Child Welfare Act of 1978 (ICWA). Part II provides a policy context for the scenario, summarizing the impetus for ICWA and key provisions, including: eligibility (when ICWA applies), tribal notification, tribal jurisdiction, and placement preferences. The case closes with steps to take if ICWA is not being properly followed in an eligible child custody case.

This case examines questions relating to the issues of Indian identity within the field of Native arts, both in terms of the creation of art and Native arts administration. The case looks at the Indian Arts and Craft Act of 1990 and the impact of the application of the law to Indian artists and Native arts service organizations. The question of "who is an Indian artist?" as defined by the Indian Arts and Crafts Act has legal, cultural and community implications. The question of "what is Indian art?" has many implications for the field of indigenous art and comprises a wide range of viewpoints.