In this article I provide a brief overview of feminist standpoint theories, as well as how Native feminist theories complicate and enrich this political and epistemic tradition. Following this overview, I introduce Wayne Au's conception of curricular standpoint theory as a contemporary and productive use of feminist standpoint theory to address the politics of curriculum. After outlining the affordances and enactments of curricular standpoint theory, I illustrate how curricular standpoint theory loses sight of its feminist genealogy and commitments. I argue that in order for curricular standpoint theorizing to be politically and pedagogically effective, it must remain accountable to both its feminist roots as well as Native feminist critiques. To gesture toward the generative analyses and practices Native feminist theorizing offers curricular standpoint theory and the field of curriculum theory, I outline several Native feminist theories of curriculum that demonstrate how curricular knowledge production can remain accountable to Indigenous peoples, lands, and decolonial struggles. Attending to Native feminist theories is epistemically and politically advantageous, as well as an ethical imperative for theorizing within settler nation-states on Indigenous lands. Beyond contributing to more vigorous and just modes of inquiry and knowledge production, I offer that Native feminist theories can also generate new ways of being and doing that counter colonial logics and further decolonial futures.