Language, Culture, and Collectivism: Uniting Coalition Partners and Promoting Holistic Health in the Menominee Nation

Abstract

Recent perspectives on Indigenous health have recognized language, culture, and values as central to well-being and recovery from historical trauma. Health coalitions, which identify community health concerns and mobilize members to implement strategies for change, have begun to shift their focus from programs to policy, systems, and environmental change but have been slower to recognize the possibilities of centering Indigenous ways of being in their work. This article details a case study of the Menominee Wellness Initiative, an Indigenous health coalition that has increasingly made language, culture, and collective values the focus of their health promotion work, and often due to the participation and influence of community organizers in the coalition. The study is presented as a collaborative writing effort between coalition members and academic partners. Qualitative data were gathered through observations of coalition meetings; in-depth, semistructured interviews with coalition members; and interactive data analysis discussions within the collaborative writing team. In the results, we describe how the shift in the coalition’s framework came to be and the influence this shift has had on the coalition, its activities, and its community impacts. These findings illustrate and extend understanding of several principles of Collaborating for Equity and Justice and supports literature and practice related to health promotion through the centering of Indigenous ways.

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https://doi.org/10.1177/1090198119859401
Health Education & Behavior
2019, Vol. 46(1S) 81S –87S
© 2019 Society for Public
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Article
Perspectives on Indigenous health are increasingly focusing
on language, culture, and collective values as central to
Indigenous health and well-being (Auger, 2016; Murdoch-
Flowers et al., 2017; Wilson, 2004). As a coalition of agen-
cies and groups living and working in the Menominee Nation
along with academic partners from the University of
Wisconsin–Madison, we have seen the value of centering
Indigenous language and culture to promote health. In this
article, we present the Menominee Wellness Initiative as a
case study of a health coalition that has shifted its focus to
embrace language and cultural revitalization and a more
holistic, Indigenous orientation to health in its work. We
describe how this came to be and why this is important, and
we make connections to literature about coalitions, Indigenous
health promotion and community development to inform the
ongoing work of health coalitions and practitioners, espe-
cially in Indigenous communities. Additionally, we write so
that researchers, funders, and decision makers can consider
new ways that coalitions are operating to promote health and
well-being and advance equity and justice.
859401HEBXXX10.1177/1090198119859401Health Education & BehaviorHilgendorf et al.
research-article2019
1University of Wisconsin–Madison, Madison, WI, USA
2Menikanaehkem, Gresham, WI, USA
3Menominee County/Nation University of Wisconsin–Extension, Keshena,
WI, USA
4Menominee Tribal Clinic, Keshena, WI, USA
5Woodland Boys & Girls Club, Neopit, WI, USA
6Montana State University, Bozeman, MT, USA
7Vanderbilt University, Nashville, TN, USA
Corresponding Author:
Amy Hilgendorf, University of Wisconsin–Madison, 4285M Nancy
Nicholas Hall, 1300 Linden Drive, Madison, WI 53706, USA.
Email: ahilgendorf@wisc.edu
Language, Culture, and Collectivism: Uniting
Coalition Partners and Promoting Holistic
Health in the Menominee Nation
Amy Hilgendorf, MS, PhD1, Anahkwet (Guy Reiter)2,
Jennifer Gauthier, MS3, Scott Krueger4, Kimberly Beaumier4,
Ron Corn Sr.5, Travis R. Moore, MS1, Hugh Roland, MA1,
Alexandra Wells, MS1, Ethen Pollard1, Sara Ansell, MSW, MSSP1,
James Oshkeshequoam4, Alexandra Adams, MD, PhD6,
and Brian D. Christens, PhD7
Abstract
Recent perspectives on Indigenous health have recognized language, culture, and values as central to well-being and recovery
from historical trauma. Health coalitions, which identify community health concerns and mobilize members to implement
strategies for change, have begun to shift their focus from programs to policy, systems, and environmental change but have
been slower to recognize the possibilities of centering Indigenous ways of being in their work. This article details a case
study of the Menominee Wellness Initiative, an Indigenous health coalition that has increasingly made language, culture, and
collective values the focus of their health promotion work, and often due to the participation and influence of community
organizers in the coalition. The study is presented as a collaborative writing effort between coalition members and academic
partners. Qualitative data were gathered through observations of coalition meetings; in-depth, semistructured interviews with
coalition members; and interactive data analysis discussions within the collaborative writing team. In the results, we describe
how the shift in the coalition’s framework came to be and the influence this shift has had on the coalition, its activities, and its
community impacts. These findings illustrate and extend understanding of several principles of Collaborating for Equity and
Justice and supports literature and practice related to health promotion through the centering of Indigenous ways.
Keywords
coalitions, community organizing, culture, health, Indigenous communities, language

82S Health Education & Behavior 46(1S)
Background
The Menominee Nation is based in the largest tribal reserva-
tion east of the Mississippi River on a portion of ancestral
land in northeast Wisconsin. The Menominee people can
trace ancestry to these forests for more than 10,000 years and
locate the people’s Creation Story to the mouth of the
Menominee River, which also runs through the reservation.
The Menominee reservation is nearly coterminous with the
boundaries of Menominee County, Wisconsin, and includes
the county seat of Keshena, as well as several small villages,
and rural homes alongside lakes, marshes, and the forest’s
edge. The forests of Menominee are renowned worldwide
for their unique biodiversity, which has been protected and
nurtured through the careful forestry practices of the tribe,
which do not include clearcutting, but instead sustained
yield forestry, which requires an equal balance between
tree removal and tree growth (Kowalkowski, 2008). The
Menominee forests contain around three dozen tree species,
and are home to many native animals and plants, including at
least six endangered or threatened species. Menominee peo-
ple engage the forest for many things, including berry pick-
ing, collecting mushrooms and herbs, fishing, and hunting.
In 1954, the United States government terminated official
recognition of the Menominee people as a federally recog-
nized Indian tribe. From the late 1940s to early 1960s, the
government terminated recognition of more than 100 sover-
eign Indian nations throughout the United States, with par-
ticular focus on tribes who controlled valuable natural
resources (Wilkins & Stark, 2017). Many tribes were unable
to challenge the termination. However, through multiple and
extended community efforts, including organized protest and
political lobbying, Menominee people were able to regain
recognition as a sovereign nation in 1973 with the Menominee
Restoration Act. This act of tribal termination, the nearly 20
years without formal recognition, and the experience of
restoring their nation status, continue to be important touch-
stones for Menominee community members with respect to
both the trauma experienced and the resiliency of the
Menominee people. Today, there are nearly 9000 members
of the Menominee Nation.
Many have documented the inequitable health burdens
experienced in Indigenous communities, including higher
rates of cancer, diabetes, infant mortality, and shorter life
spans (e.g., Hutchinson & Shin, 2014). The Menominee
Nation is similarly burdened by a high prevalence of health
challenges, including high rates of obesity and other forms of
chronic disease in children and adults. In recent years, the
Menominee Nation has been a partnering site in a compre-
hensive, family-based childhood obesity intervention pro-
gram called Healthy Children, Strong Families (Adams
et al., 2012; Tomayko, Prince, Cronin, & Adams, 2016;
Tomayko et al., 2017).
Health coalitions are coordinated groups that work together
to promote the health of their communities by identifying
health concerns and planning and implementing strategies to
address them (Butterfoss, 2007; Butterfoss & Kegler, 2002;
Wolff, 2001). Coalitions like these have become increasingly
common in communities across North America, including in
Indigenous communities, and these coalitions work together
to address local health challenges related to food insecurity,
alcohol and drug abuse, mental health, childhood obesity, and
other concerns. While health coalitions often bring organiza-
tional representatives together to collaborate on programs and
community events, many are now focusing their work on
influencing policies, systems, and environments to improve
health outcomes (Clark et al., 2010).
The Menominee Wellness Initiative is one such coalition,
working to promote the health and well-being of members of
the Menominee Nation through changes to policies, systems,
and environments. The coalition evolved from previous col-
laborative efforts, including a health-focused community
advisory board that began in 20071 (Adams, Scott, Prince, &
Williamson, 2014) and university partnership projects like
the Healthy Children, Strong Families project. The coalition
formalized in 2015 through the support of a grant from
the Wisconsin Partnership Program called the Obesity
Prevention Initiative. This grant provided funds for staff at
the Menominee Tribal Clinic to convene and coordinate the
coalition, plus opportunity to engage with faculty and staff
from the University of Wisconsin–Madison for technical
assistance and research partnerships related to coalition
practices and evidence-based childhood obesity prevention
(Adams et al., 2016; Christens et al., 2016; Hilgendorf et al.,
2016). The coalition is composed of representatives of
various agencies and organizations, including the tribal
clinic, the local Boys and Girls Club, tribal food distribution,
university cooperative extension, the tribal college, and
Menikanaehkem, a grassroots community organizing group.
As organizers, Menikanaehkem engages with community
members to identify issues of shared concern and build lead-
ership and collective capacity to advance solutions. In the
coalition, organizers bring this on-the-ground wisdom and
seek to align coalition activities with their own efforts. The
coalition meets monthly to build common understanding of
the causes of community health challenges, to explore oppor-
tunities to respond to those challenges, to share updates, and
to advance collaborative efforts.
Method
The shift to include language and cultural revitalization and a
more holistic, Indigenous orientation to health has changed the
nature of the Menominee Wellness Initiative’s work. As one
part of the program evaluation of the Menominee Wellness
Initiative, our collaborative writing team of coalition members
and academic partners developed a case study to answer the
questions: “How did this shift in the coalition’s work occur?”
and “Why does this matter?” We answer these questions
through the presentation and discussion of qualitative data

Hilgendorf et al. 83S
from observational notes of coalition meetings, in-depth semi-
structured interviews with five coalition members, and two
interactive data analysis sessions within the collaborative writ-
ing team.
Academic partners from the team conducted semi structured
in-depth interviews with five Menominee Wellness Initiative.
Interviews were about an hour long and interviewees included
participants from Menominee County/Nation–Cooperative
Extension, the community organizing group Menikanaehkem,
and the Menominee Tribal Clinic. Approximately twelve
members of the coalition then engaged in a focus group last-
ing about 45 minutes during one of their scheduled meetings.
Interview and focus group questions included the following:
“Where, when, and how did language and culture become a
focus of the Menominee Wellness Initiative?” “What activi-
ties have promoted language and culture?” “What have been
some of the results of centering language and culture in
activities and gatherings?” And, “How do language and cul-
ture relate to health?”
Academic partners gathered interview transcriptions and
observational notes and meeting minutes from Menominee
Wellness Initiative meetings for use in collaborative data
analysis. In a process similar to an “interpretive focus group”
(Redman-MacLaren, Mills, & Tommbe, 2014), five coalition
members and five academic partners together reviewed
quotes, identified themes and patterns related, added new
information, and developed the analysis. In the results below,
we present themes that address the above questions and draw
out illustrative quotes.
Results
(Re)Turning to Language, Culture, and
Collectivism
When the Menominee Wellness Initiative started, coalition
members from the tribal clinic knew from the outset that they
“didn’t want this to be another public health thing” lacking
shared ownership and perceived value to the broader com-
munity. However, the focus of the coalition’s work still
seemed similar to other health coalitions looking to select and
implement evidence-based public health strategies to improve
nutrition or physical activity. The work felt disconnected
from the values and interests of the Menominee community.
They did not yet know “how to make it the community’s
project.”
Language, culture, and collective values had been central
to the work and thinking of several coalition partners, espe-
cially those who were also Menominee community mem-
bers, but they were not in the initial focus of the coalition’s
work. While there was a desire to integrate these partners’
interests and commitments, to some it did not initially seem
possible. Some coalition members were uncertain about the
range of activities allowable within the confines of the grant
and therefore did not consider many activities beyond typical
healthy eating and physical activity interventions. Some
coalition members were also concerned about building
strong coalition structure and processes, and at times, this
focus seemed to steer attention away from more substantive
topics. Coalition members did not feel connected to the work
nor to each other.
However, given the interests and orientations of several
coalition members toward a more holistic sense of health,
“they were dancing around culture and language” even in the
first meetings. A few Menominee coalition members—com-
munity organizers and a cooperative extension profes-
sional—were critical to bringing language, culture, and
collective values from the margins of the coalition’s attention
to the center. These coalition members normalized discus-
sion of Menominee language, culture, tradition, identity,
spirituality, and values of collectivism, interconnectedness,
and reciprocity, and convinced other members of the coali-
tion, especially non-Indigenous members, of their impor-
tance to their work. Through personal and professional
connections, these coalition members have brought more
Menominee community members to the coalition, including
youth workers, Menikanaehkem members, and tribal legisla-
tors. With these new participants, the coalition increasingly
embraced a commitment to Menominee language, culture,
and collectivism over more typical public health efforts, and
moved further into a commitment to realizing again “the
whole of the person.” This includes language and cultural
practices, but it is also “a whole lot deeper than that,” and
coalition discussions now consider the ways in which
Menominee language and ceremony can transform activities
into opportunities for holistic wellness and oneness of people
with the natural world and the Creator. “When we think
about a healthy community,” one coalition member said, it
includes “love of our natural world . . . and recogn(izing) our
deep connection to it.”
As the work of the Menominee Wellness Initiative has
continued, the coalition has seen the benefits of these shifts,
including a strengthened coalition, more synergistic activi-
ties, and greater community impact.
Enhancing the Coalition
Despite initial concerns about how this fit within the coali-
tion’s scope, one non-Indigenous member of the coalition
noted how “people light up” in discussions of culture and
how this shared energy brought synergy, momentum, and an
ease to the coalition. “We are no longer struggling with what
needs to get done and why we are doing this work.” Early
success with integrated language, culture, and health promo-
tion activities—like plant identification walks—helped the
coalition build confidence in this approach and trust in one
another. Success has also helped the coalition work out the
logistics required of such integration, especially when activi-
ties are aligned with seasonal Menominee traditions, as this
can require different ways of planning and coordination.

84S Health Education & Behavior 46(1S)
Members of the coalition believe that this orientation to the
work has also influenced other collaborative bodies in the
tribe. The Community Engagement Workgroup and other
efforts are increasingly anchoring work in Menominee lan-
guage, culture, and tradition, and efforts across the commu-
nity have felt less siloed.
This shift in the coalition has also influenced how mem-
bers relate to one another. Coalition members noted more
agreement with each other around what the coalition is doing
and why, as well as deeper and more trusting relationships.
Members feel that the coalition has become a supportive
place for people to learn, build relationships and friendships,
and share knowledge, and this has encouraged members to
reach out to each other and collaborate on projects outside of
the coalition. One coalition member and Menominee noted
important changes she saw in the behaviors and attitudes in
other coalition members, especially non-Indigenous mem-
bers. She said she had seen people learn “when to sit, listen,
learn, and not interject” and noted that this coalition differs
from others “because it respects local knowledge.” Another
coalition member said the group “actually values local
knowledge” and those who bring that knowledge to the
coalition. This feeling has helped to broaden participation in
the coalition in important ways, as these knowledge holders
are often not professionally credentialed agency representa-
tives but rather Menominee community organizers and tribal
members. One coalition member noted “a greater sense of
belonging and safety” in the coalition, while another coali-
tion member and Menominee related participation in the
coalition as something “ceremonial” because it was a space
to work toward something more important than “just a job.”
Invigorating the Coalition’s Work and Its Impact
We have seen a focus on language, culture, and collectivism
open the coalition to new or enhanced health promotion
approaches that have more value and effectiveness in the
Menominee community than the typical evidence-based
interventions of public health. As one coalition member said,
“there isn’t one issue that our culture doesn’t have a solution
for . . . not one.” Another said that before contact with
Europeans and colonization, “the way that we lived, we were
well,” and pointed to this as reason for the coalition to center
language, culture, and tradition in health promotion. Most
often the coalition has worked to reintegrate language and
cultural practices into existing activities, such as, adding a
lacrosse game to a diabetes awareness day, hosting a Green
Corn Dance and a traditional blessing during seed distribu-
tion, and incorporating Menominee language instruction in
gardening classes.
There are a wide variety of healing practices that North
American Indigenous people use to promote health, including
ceremonies, the use of native plants, connections with nature,
and spiritual practices (Koithan & Farrell, 2010; Rybak &
Decker-Fitts, 2009). To outsiders, the most apparent way that
centering culture can benefit physical health is by reinvigorat-
ing traditional food and movement practices. Members of the
coalition have often pointed out that the foods the Menominee
people ate before contact with Europeans was inherently
healthy, without the added sugar, salt, preservatives, and other
additives of processed foods. The Menikanaehkem community
organizers highlight these foods in seasonal “Pre-Contact
Community Feasts,” which also involve prayer, storytelling,
drumming, and community building. Culture can also connect
the Menominee people to more physical movement as well,
such as walks in the forest to gather medicinal plants and par-
ticipation in traditional games. More community members are
participating, drawn by the celebration of language and culture
and “Menominee ownership,” including those who may feel
excluded or marginalized in other activities. In rerooting health
promotion efforts in traditional knowledge and in supporting
the individuals and groups that are traditional knowledge keep-
ers, this also ensures that healthy practices will be passed on to
future generations.
However, activities anchored in language, culture, and
collective values can also support physical health by nurtur-
ing community members’ sense of identity, hope, belonging,
and purpose. Members of the coalition believe that many of
the health challenges the Menominee people face can be
traced back to the genocide and the other violence the com-
munity has experienced, including tribal termination. Older
generations of Menominee experienced loss of lands sold to
non-Native people, poverty due to land loss and termination,
and government-run boarding schools that did not allow
access to Menominee culture or language. These disruptions
made it difficult for tribal members to pass on their culture,
language, and healing practices. One coalition member said
their identity and health was actively “broken down by this
society.” Older members of the coalition noted how these
experiences sought to make them devalue and “want to leave
behind their Menominee ways” and assimilate instead, yet
the dominant culture to be assimilated to is starkly “out of
balance.” Coalition members see younger generations find-
ing “our memories of who we are” and “how we were well,”
along with Menominee knowledge, language, and culture
practices, central to restoring that balance.
Coalition members believe that cultural identity and
belonging support emotional well-being, and this then sup-
ports physical well-being. With Menominee youth, one
coalition member spoke of how “culture is prevention” and
“helps [them] walk taller . . . proud.” Members of the coali-
tion have noted more youth showing up to cultural activities
and have observed increasing interest in Menominee lan-
guage and traditional practices. Coalition members believe
that language and culture activities help youth feel like
“Menominee,” and this identity and pride builds resiliency
and helps youth make better decisions around alcohol, food,
and other influences on their health.
One coalition member described the strawberry harvest as
an example of how there are “answers in culture and stories

Hilgendorf et al. 85S
for overall health.” By paying attention to moon cycles rather
than months, Menominee people know when to harvest wild
strawberries, a traditional Menominee food. In addition to
being nutritious, wild strawberries also have medicinal ben-
efits and harvesting is usually done together, “so you’re
building a healthy family when you’re out doing the harvest-
ing . . . that helps your family, helps your mental health. If
you’re outside, you’re getting vitamin D and you’re eating a
traditional food that has all these health benefits.” She added
that this is “just one piece of a whole way to be healthy” that
shows “how complex the language and culture and traditions
are,” and which does it in a holistic way that evidence-based
health promotion efforts may never approach.
Most important, centering Menominee ways in the coali-
tion’s work nurtures a holistic kind of wellness within and
beyond the individual. Among Menominee, health is under-
stood as an intersection of physical, mental, emotional, and
spiritual well-being, and some consider a denial of a concept
of “spiritual health” to be another thing “the white man sys-
tematically took from us.” Health is “multi-dimensional, not
two-dimensional,” and “intersects the physical, natural world,
and spiritual world . . . restoring balance.” One coalition mem-
ber and Menominee spoke of a “deficiency in spirituality in
our people” as at the root of the community’s challenges, that
required a “reawakening of our people . . . to not just under-
stand but value what we know as Native people and how that’s
instrumental to where we want to go in the future.” This coali-
tion member contrasted this to “being dictated about our well-
ness by outsiders,” and as true opportunity for “strengthening
the wellness of the individuals [and] community wellness.”
In particular, recognizing and attending to spiritual health
has been a focus of the Menikanaehkem community organiz-
ers. They have worked to reincorporate language and cere-
mony into all activities and gatherings. This includes prayer
and blessings in the Menominee language at the beginning of
coalition meetings, and singing, dancing, and the sharing of
traditional knowledge in community events. Ceremonial
practices serve to remind the people of “our connection to
higher power” and the Menominee language, as “given to us
by our Creator,” enables communication and reconnection to
that higher power. The Menominee language—which is
more complex than the English language and often speaks to
the relationships between things in the grammatical con-
struction of the words themselves—also reminds Menominee
people of how they are connected to food and the natural
world. Ceremony and language remind people of “how all is
a part of me and we are all a part of this,” including nature
and connection to higher powers, and how the continual
work to “restore balance” ensures the wellness of all parts.
With this framework in mind, the coalition is supporting the
Menikanaehkem organizers in establishing a community
farm that will “create a safe place for us to be us” and include
the growing and use of traditional foods and medicines, host
ceremonies and community events, and provide space for
cultural practice and community building.
Discussion
The Menominee Wellness Initiative provides insight into
what a focus on policies, systems, and structural change
(Principle 4; Wolff et al., 2017) can look like in different con-
texts. Centering Indigenous ways of being—including lan-
guage, culture, and collective values but also more—can be
an important kind of systems change that aligns initiatives
and spurs synergy. In the Menominee Nation this centering
has proven to be impactful, as it has brought new and diverse
partners to the coalition, prompted more collaborative and
cohesive activities, and encouraged community members
to participate in activities. It has also kept discussion
among coalition members focused on solutions evident in
Menominee ways. Like the “grounded normativity” described
by Indigenous scholar Leanne Betasamosake Simpson
(2017), anchoring in Indigenous knowledge can allow for the
integration of Western knowledge as it adds value, while
leaving behind what does not. This orientation may also sup-
port “neurodecolonialization,” the freeing of peoples from the
impacts of the colonial experience on ways of thinking
(Yellow Bird, 2012), and can be considered another important
assertion of Indigenous sovereignty.
The experience of the Menominee Wellness Initiative also
demonstrates the value of explicitly addressing issues of
social and economic injustice and structural racism (Principle
1). Members of the coalition have made discussion of the
historic and contemporary racism and other injustices expe-
rienced by the Menominee Nation normal and expected in
coalition meetings. Because of this shared understanding of
the root causes affecting the community and the health of
its members—the social determinants of health (Frieden,
2010)—the coalition has been more able to make progress on
“root solutions” anchored in language, culture, and collectiv-
ism. This adds to a growing base of research that shows that
supporting the reconnection of individuals to language, cul-
tural identity, and traditional practices can counteract inter-
generational trauma and promote health and well-being
(Auger, 2016; Corntassel, 2012; Oster et al., 2014) as well as
promote community empowerment and self-determination
(Hill et al., 2012; McCarty, 2003; Viatori & Ushigua, 2007).
The Menominee Wellness Initiative also strongly demon-
strates the value of intentional engagement with community
organizing in collaborative efforts (Principle 3). In the case of
this coalition, Menikanaehkem organizers have been full and
influential partners at the table. The impact of this participa-
tion has been well recognized by other members of the coali-
tion and many credit the coalition’s focus on language,
culture, and collective values to organizers’ voicing of
community members’ interests and concerns. Given that
the collaboration of agency-led coalitions with community
organizing is still a relatively new area of practice and under-
standing, the experience of the Menominee Wellness Initiative
may be especially important. Furthermore, this example may
extend our imagining of community organizing involvement

86S Health Education & Behavior 46(1S)
in collaborative efforts, especially in Indigenous communi-
ties, where cultural orientations toward collectivism can
shape interactions and strategy differently.
It is important to note the limitations of this case study. In
particular, it reflects the state of a coalition in a particular time
and place, and therefore our findings may not be broadly gen-
eralizable to coalitions in other cultural communities working
on other issues. Furthermore, we did not have the opportunity
to interview all coalition members or to for all to participate
in the data analysis and writing, therefore there may be some
insights that have not been included in this work.
Implications for Theory, Policy,
and Practice
This case study of the Menominee Wellness Initiative pro-
vides further rationale for the centering of language, culture,
collective values, and other Indigenous ways in the efforts of
coalitions and others to promote health and well-being in
Indigenous communities. Holding this focus in health pro-
motion work lifts up a holistic view of health that includes
physical, mental, and spiritual health, and extends beyond
the individual. Making language, cultural traditions and val-
ues a foundation of health coalition work can advance mod-
els of coalition work that are more culturally responsive,
systems-based, and focused on root causes. The success of
this model was facilitated by the inclusion of diverse com-
munity voices, including community organizers, in the work
of the coalition. Having these voices is critical to creating
opportunities for lasting systems and policy change.
Acknowledgments
The authors would like to acknowledge the thoughtful input and
feedback offered to this manuscript by Vaughn Bowles, Tim Fish,
Jerry Waukau, and other members of Menikanaehkem and the
Menominee Wellness Initiative, as well as the suggestions of the
anonymous reviewers.
Declaration of Conflicting Interests
The authors declared no potential conflicts of interest with respect
to the research, authorship, and/or publication of this article.
Funding
The authors disclosed receipt of the following financial support for
the research, authorship, and/or publication of this article: This work
was supported by the University of Wisconsin School of Medicine
and Public Health through the Wisconsin Partnership Program.
ORCID iD
Amy Hilgendorf https://orcid.org/0000-0003-4944-8474
Note
1. Now called the Community Engagement Workgroup.
Supplement Note
This article is part of the Health Education & Behavior supplement
issue, “Collaborating for Equity & Justice.” The supplement issue
was supported by an educational grant from the Robert Wood
Johnson Foundation. The entire supplement issue is available open
access at https://journals.sagepub.com/toc/hebc/46/1_suppl.
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