Purpose The purpose of this paper is to introduce the idea of cultural humility, distinguish it from cultural competence and explore how it fits within librarianship. Design/methodology/approach The authors use an interdisciplinary exploration of the concept of humility to understand what cultural humility means and how it differs from cultural competence and other approaches to intercultural communication in libraries. Findings Despite some reservations with the term itself, the authors find that a practice of cultural humility is more appropriate to front-line interactions in library contexts than cultural competence models. Practical implications Libraries looking to address issues in intercultural communication and services to multicultural populations will find an approach that may be better suited to their contexts than prevailing models of cultural competency. Social implications Librarians need to commit to redressing the power imbalances and other structural issues that interfere with library service, for the benefit of the patrons, the library and librarians themselves. Originality/value While cultural humility is increasingly being used in librarianship, there has not been a systematic exploration of the concept and how it applies to library contexts.

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Librarians are fond of the saying "a good library has something to offend everyone. " However, too often, in regards to Indigenous communities and knowledge, our collections seem to offer nothing but cause for offense. Indeed, Indigenous knowledge and perspectives typically reside outside the publishing mainstream-and often outside print traditions altogether-that are at the core of archival, library, and other institutional collections. When the long out-of-print Origin Myth of the Acoma Pueblo was republished in 2015, with Edward Proctor Hunt (himself of the Acoma Pueblo) as author and edited by Peter Nabokov (a UCLA professor who has written extensively on Native American topics), it surely seemed to many librarians to be an obvious and important addition to Indigenous studies collections. And yet, the then-governor of the pueblo, Fred S. Vallo Sr., called the republication of the 1928 text "an affront to Acoma" (Vallo Sr., 2015). The Acoma Pueblo attempted to have sales of the book (at least temporarily) halted, according to an article in Indian Country Today published under the headline "Don't Buy This Book!" (Jacobs, 2016) and members of Acoma Pueblo confronted Nabokov at book signings in Albuquerque and Santa Fe, New Mexico, demanding to know what right he thought he had to publish these Acoma stories (Villela, 2016). The issues in this case are complex-too much so to delve into in this introduction-but they raise questions about who has the moral right to share a culture's stories, who is considered an authority, and what are the ethical considerations when publishing cross culturally. Acoma, to give more context, had several years prior to publication requested that Nabokov submit the manuscript for review by the tribe and obtain tribal permission to publish. This is common practice for researchers publishing about the pueblos, according to Governor Vallo. What's more, Edward Proctor Hunt, the original source for the publication, had rejected Acoma religion and subsequently was expelled from both the Acoma and Santa Ana pueblos. At the time he gave his account of the Acoma origin story to Smithsonian researchers, he had been "performing different Native American identities for Anglo Americans" (Ibid.).

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INTRODUCTION Using a known platform to share content that is often overlooked by scholarly communication networks, The Dakota Access Pipeline (DAPL) LibGuide from the University of New Mexico Libraries facilitates access to Native American perspectives on the #NODAPL movement through inclusion of social media content and primary source materials. This LibGuide highlights Native American voices and stories, content that is difficult for people outside Native American communities to find, and shares a different view of the protest movement absent from most mainstream media coverage. DESCRIPTION OF PROJECT Rather than a comprehensive listing, a majority of the guide content comes from Native American media outlets and Native American-authored social media accounts instead of library resources behind paywalls. Mainstream and alternative media sources are included if authored by a Native American or if the source features a named individual sharing firsthand accounts. The DAPL LibGuide is the most viewed guide at UNM and was replicated at a small number of other academic libraries. NEXT STEPS Libraries can support the democratic process by highlighting similar types of community-created content shared outside of traditional scholarly communication networks, giving space to voices regularly disregarded. The DAPL guide may be considered, along with similar social justice and topical guides, as the beginning of a new model for information dissemination in libraries which reimagines the possibilities of the LibGuide resource.