I'm not really qualified here, but I wanted to offer a few thoughts:

It seems to me a challenge with 'balancing' this narrative is that the indigenous history of America is generally not one of 'explorers', but of the 'explored'. I wouldn't doubt that there were plenty of explorers and travelers in indigenous America - it's hard for me to imagine a dearth of 'explorers' among the Tlingit, Coast Salish, Miwok, Chumash, etc. given their trading networks and sailing skills - but in the broad sense, people aren't exploring their homelands, right?

On the other hand, I'm currently reading We Are the Land: A History of Native California (which I would absolutely recommend!), and the authors take a different tack, turning the lens around to tell the story of native peoples meeting, responding to, and navigating the arrival of European strangers from their perspective. The first chapter, "Beach encounters", is about that meeting ground or interstitial space where the People of places that would later become California encountered Cabrillo, Coronado, Drake, and the other 'Explorers' of the Pacific coast. There's only one named native person (Naguachato, a Cocopah interpreter), because the Spanish explorers and writers weren't particularly interested in their names, languages, or customs, or personhood - but it tells a really powerful story about contact, cultural context, and indigenous agency which I think is sometimes lost in the "Age of Exploration".

In a similar vein, I wonder if there could be space to turn the conversation around and discuss indigenous 'exploration' or navigation of new European landscapes and contexts? I'd be pretty uncomfortable calling Pocahontas an 'explorer', but Kamehameha III, or Liliʻuokalani, who undertook diplomatic missions to England as sovereigns? Was Opothleyahola an explorer when he led a delegation of the Muscogee Creek Confederacy to Washington DC, as many other American Indians did? I'm not sure.

We Are the Land includes a chapter on two Luiseño men in Rome:

In 1834, two young Luiseño men, Pablo Tac and Agapito Amamix, enrolled at the Collegio Urbano de Propaganda Fide in Rome, Italy. They arrived in Rome from Mexico, where they had studied for two years after leaving their home at Mission San Luis Rey, near modern day Oceanside, California. It might seem curious to consider Rome an Indigenous space. Yet Rome and many other European cities figure in how Europeans and Americans dispossessed Indigenous People of their lands, as well as how Indigenous People, such as Pablo Tac, resisted those efforts. In 1493, after Christopher Columbus returned from what we now call the Caribbean with six Indigenous People and stories of his journey, Pope Alexander VI issued a papal bull that served as the foundation for the Doctrine of Discovery. Kings and queens sent people and policies from European cities, such as London, Madrid, Moscow, Paris, and Rome, across the Atlantic and Pacific Oceans to colonize California and other parts of North America. For more than one thousand years, beginning with the ancestors of the Beothuk traveling to Noway, Indigenous people left the Americas, crossed the Atlantic, and traveled to Europe. They came as slaves, diplomats, and students. Objects made the journey as well: baskets, beaver pelts, tobacco, tools, weapons, sacred objects. Some made the long voyage back to the Americas, but many, many more remained in Europe. All, though, transformed places like London, Madrid, Moscow, Paris, and Rome into Native spaces.

u/ReedStilt wrote about one such explorer, Moncacht-Apé, in this Tuesday Trivia post from a few years ago. They also wrote a bit about questions of the historicity of Moncacht-Apé's journeys here.