Language matters: Building respectful, culturally responsive writing and communication practices
Welcome and thank you for engaging in the conversation (& language check!)
Within our disciplines and in mainstream media, we can see language continually evolving. It can be hard to stay “in the know” on diverse topics amongst all our other competing responsibilities. But we know how incredibly important language can be, especially when it comes to respecting identities, cultures, and inherent rights. After all, the histories and ongoing realities of settler colonialism have not only left an imprint on our ecosystems and ways of life, but also on how we communicate with and understand (or misunderstand) one another. In particular colonial history has embedded layers of bias and power imbalances that continually misrepresent and disempower Indigenous Peoples and ways of knowing. As we work to correct these fallacies, we also must check our own teachings and writings to ensure we are leading with accuracy and respect across our spheres of influence.
In addition to these common Myths & Missteps, below we offer some guidance for addressing common writing and language pitfalls, including some opportunities to review and practice your language skills!
Indigenous (capitalize, always)
This reflects the same standard (and level of respect) as other cultural, ethnic, and national identities, such as English, Spanish, Black, Asian, etc., as a proper noun. When referencing peoples and human communities, “Indigenous” (o Indígena) should always be capitalized, period [1-3].
Indigenous Peoples or nations, rather than “groups”
In alignment with the United Nations Declaration on the Rights of Indigenous Peoples, we recommend retiring inappropriate reference to Indigenous “groups” when you are speaking or writing about entire nations or communities (would you refer to an entire settler-colonial country/nation as a “group”?). We also recommend ‘Indigenous persons’ as individuals, ‘Indigenous Peoples’ when referencing collectives/nations, and whenever possible referencing specific Indigenous nations by their names (e.g., Northern Arapaho Tribal Nation).
Indigenous rights-holders, rather than “stakeholders”
Similarly, in recognizing the inherent rights and nationhood of Indigenous Peoples across the globe, Indigenous Peoples are recognized as fundamental rights-holders, meaning that they hold legal and customary rights across Indigenous landscapes (beyond what is implied in the term “stakeholders”). These pre-existing rights have been reaffirmed internationally through the United Nations Declaration on the Rights of Indigenous People and through formal Treaty agreements between sovereign governments, such as between the United States and sovereign Indigenous nations (How might the term ‘stakeholder’ undermine and misrepresent authority?) [1].
Indigenous Peoples and knowledges (pluralize)
Given the expansive diversity of Indigenous nations and communities, with distinct languages, governance systems, cultures, knowledge systems, etc., it is important to emphasize their plurality rather than reducing or over-generalizing into a singular community (“Indigenous people”), or singular body of knowledge (“traditional knowledge”),” etc. [1].
Learn from, engage with, etc. rather than “integrate” or “incorporate” Indigenous knowledges
When someone states to “incorporate” and “integrate” Indigenous knowledge, we ask, incorporating Indigenous knowledges into what? How are we honoring Indigenous knowledges and worldviews in their own contexts? Indigenous knowledge systems have been and are continually cultivated, refined, and adapted to create robust bodies of knowledge which transcend colonial knowledge systems. We recommend critical reflection regarding the assumption that these knowledge systems should be “integrated” or “incorporated” into other knowledge systems (especially regarding systems and institutions known to cause harm). It is important to assess ways in which this can distort information, perpetuate colonial power imbalances, and reflect tactics of assimilation. Similarly, we must also remain aware of the implications of weaving, braiding, etc. of academic science and Indigenous knowledges together. Is there an assumption implying Indigenous science needs academic or settler knowledge to persist? Is there an assumption that Indigenous knowledges do not already include scientific ways of knowing? To shift from these paradigms, we encourage language such as “engaging,” “respecting,” “learning from,” or “honoring” Indigenous knowledge systems (including Indigenous sciences) as valid and valuable in their own right and for their own purposes.
Wise practices rather than “best” practices
Although we may be seeking the “best” practices or methodologies in our work, it is important to consider what we mean when we use this term. For example, “best” may be assumed to define a singular approach that should be applied in practice. However, we encourage the use of “wise” practices – practices that recognize and can adapt to unique, place-based contexts, rather than assuming a “one-size-fits-all” approach.
Refer to specific Indigenous nations wherever possible
Whenever possible, refer to a specific Indigenous nation, rather than generally referencing Indigenous Peoples, etc., using the name specified by that nation (e.g., Northern Arapaho Tribal Nation). Refrain from describing an Indigenous nation as a possession of the colonial government (e.g., Colorado’s Indigenous Peoples), rather, you can state that an Indigenous nation is “of” the land (e.g., Ute Mountain Ute Tribe of Colorado). We also recognize a growing movement towards retiring the use of “Indian, “Tribe,” or “Tribal” unless these terms are preferred by an Indigenous nation or individual, or if referenced in a source or legal language. American Indian and Alaskan Native may also be used as a reference, but we recommend prioritizing specificity over these generalized terms [2-3].
Indigenous Elders (capitalize)
The term “Elder,” for many Indigenous nations, reflects highly respected roles associated with holding deep cultural and traditional knowledges. Therefore, the term Elder should be capitalized to convey appropriate honor and respect [1].
Indigenous strengths rather than deficits
There is a settler colonial norm of framing the complex lives and realities of Indigenous Peoples in terms of deficits – language that requires critical re-evaluation. This deficit or victimizing lens depicts Indigenous Peoples in terms of surface-level challenges they are facing, rather than focusing on larger structures, drivers, and systems of oppression that create these challenges and that seek to disempower Indigenous Peoples worldwide. As a result, deficit framing can contribute to harmful stereotypes and evade the root causes of issues we are facing. There is a need to reframe this discourse to more accurately and respectfully represent the enduring strength and resilience of Indigenous Peoples, including countless societal contributions, and to affirm self-determined Indigenous rights and futures [4-5].
Indigenous Knowledges and wisdom for Indigenous purposes
Within the colonial science framework, there is also an assumption that Indigenous knowledges are only valuable if they help to improve and fill gaps in mainstream science. In some cases, this can be viewed as mutually beneficial as improved mainstream science can improve the utility of that science for Indigenous Peoples, also known as “trickle down” science. However, this dynamic requires that diverse, complex, and intergenerational Indigenous knowledges must be made understandable (and useful) to academic scientists, which can undermine and distort Indigenous ways of knowing. We recommend recognizing how Indigenous knowledges first and foremost serve Indigenous Peoples needs and priorities, such as regarding governance and lifeways [6].
Indigenous Peoples as present, past, and future
Another language piece to pay attention to is the false assumption that Indigenous Peoples, their practices, knowledges, contributions, etc. only exist in the “past” (e.g., using erasure language, such as past tense when referring to Indigenous Peoples). However, we know this is inaccurate! Indigenous Peoples have and continue to exist and thrive throughout time and beyond colonial narratives.
Ready to flex your new language skills?
Before we get into it, we highly recommend reviewing the Myths & Missteps blog if you haven’t already!! Once you’re studied up, review the short essay paper below and test out your ability to catch and address these language considerations. Please feel free to share this resource with educators and colleagues who you think would find it useful!
Resources for further learning:
Center for Collaborative Conservation’s 2024 Toolkit for Meaningful Engagement with Indigenous Peoples in Conservation (see page 40 for a helpful glossary)
Native American Journalists Association guide on Reporting and Indigenous Terminology
Indigenous Corporate Training Inc. blog on Indigenous Peoples terminology: Guidelines for usage (2016)
Reconcili-ACTION blog on Reframing Conversations: An Introduction to Deficit Discourse (2023)
“Suspending Damage: A Letter to Communities” (Eve Tuck, 2009)
“What Do Indigenous Knowledges Do for Indigenous Peoples?” (Kyle Whyte, 2018)
Humbling disclaimer: We recognize language is always evolving and adapting and what we have here represents our current understandings and experiences. Feel free to connect with us or share a resource for updates & other considerations!
Suggested citation: David-Chavez, D. & Layden, T. (2025). Language matters: Building respectful, culturally responsive writing and communication practices. Indigenous Land and Data Stewards Lab.