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Introduction As an Indigenous American, I realize that writing about Indigenous ­ psychology is fraught with challenges. To begin with, there are more than 500 distinct cultures with distinct cultural beliefs in America alone. To try and delineate the beliefs of people with such diversity invites an ethnic gloss trap.1 Those in psychology might look at this book and dismiss its content outright without critical reflection, which goes to the heart of the problem with psychology. Others may criticize what would appear to be a pan-Indigenous approach as not fully respecting the very real cultural differences between Indigenous communities in North America, let alone around the world. With all due respect, I agree with the sentiment of that critique but also believe that in order to express our opposition to homog- enous psychology and call attention to its harmfulness, we must find a common perspective from which to begin the discourse. Colonial forces have brought us to the place where pan-Indigenous strength is necessary, as demonstrated by the Water Protectors from so many nations. For many of our communities, we were forced into pan- Indigeneity by boarding schools that discriminated against everything we are we were all brought together as one people under those abusive con- ditions. We were forced into pan-Indigeneity by the assignment of tradi- tional enemies to live together on isolated reservations under the watchful eyes of federal troops. Tecumseh and others tried to rally people, enemies, and friends to the vision of pan-Indigenous resistance against oppression that might have succeeded if betrayal had not occurred in the process. We are many diverse people, but we are also one people in need of solidar- ity against the threats of the world. Over time, it has been easy to divide Indigenous people and encourage infighting as a means of social control.