NOTE: Issues range from 1996–2006. Contact information in earlier issues could be outdated. For current information, please contact the Alaska Native Knowledge Network, 907-474-1902.
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AKRSI Welcomes Katie Bourdon:Hello, my name is Katie Bourdon and I'm the new Eskimo Heritage Program (EHP) Director for Kawerak, Inc. in Nome, Alaska. I am very happy to be in a position that works, preserves, develops and promotes our Native culture. I'm following a strong leader, Branson Tungiyan, who worked in EHP for over four years. I'm thankful to have open communication with Branson and am glad for his support. The EHP program is fortunate to work so closely with our Elders as they are the guiding force behind EHP. Kawerak's Elders Advisory Committee have created long range goals and objectives that include procuring a cultural heritage center, continuing the documentation of Elders and culture and developing culturally-enhanced curriculum. The EHP has a wealth of recordings, slides, photos and videos that will be digitized for lifelong preservation and use. This is another major project that will take place this year. I'm very delighted to be welcomed by the staff and family of the Alaska Rural Systemic Initiative. You are a very vibrant group with a strong mission and I'm glad Kawerak is a part of this dynamic, innovative strength of Native educators and leaders. I look forward to meeting all of you and creating a strong working relationship. Finally, I would like to share some personal information about myself. I have four bright and lively children, three boys and one girl. My husband, Wilson Bourdon, and I have been married for 13 years. My parents are Frank and LaVonne Okleasik and Wilson's mother is Esther Bourdon, a very active Elder in Nome. His father, David Bourdon, passed away in 1997. We're happy to have so much family close to us as both Wilson and I have large families and most are living in Nome. Quyanna! | |
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AKRSI/AMC/ASC:Institute on Integrating Science, Math, and Cultural Standards in Rural Schools University of Alaska Fairbanks June 14-27, 1999 (with one-week fall implementation) The Alaska Rural Systemic Initiative (AKRSI), the Alaska Math Consortium (AMC) and the Alaska Science Consortium (ASC) are sponsoring a two-week summer institute focused on addressing math, science and cultural standards in rural classrooms. We are especially eager to receive applications from the 20 school districts currently partnering with the AKRSI and will review applications with a goal of selecting at least one team from each region. For an application packet or more information contact: Sidney Stephens, ASC/AKRSI c/o ANKN PO Box 756480 Fairbanks, AK 99775-6480 ffss1@uaf.edu Institute supported by AKRSI through a grant from the National Science Foundation and by the ASC and the AMC. | |
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Alakanuk Culture Camp by Mike Hull:There was consensus among all of us-students included-that the way things were in the spring of '97 was not the kind of community or school environment we wanted. As it has in the past, the community of Alakanuk spent no time looking for someone to blame, rather it assumed responsibility for its problems and set out to create solutions. The school is the major change agent in the community and because its very purpose is the development of young people, it became the focal point for many of the strategies to bring about change. Elders and parents collaborated with teachers and students to provide goals for the high school program and a framework for behavioral and instructional expectations. Students were the main voice in developing guidelines for class structure and methods of presentation. As community members and students assumed more responsibility for what happened at school, the view of the school's role in the community began to expand. Rather than being perceived as an agency that creates a distance between young people and the way of their Elders it began to appear as an integral part of the process of bringing the two together. The school staff integrated subsistence activities into the curriculum. Seal hunting, fishing, and camping have become schooltime activities and involve the teachers. The positive response of Elders, parents, students, and teachers has provided an atmosphere of trust, mutual respect, and encouragement to create bold visions of what else we might accomplish. In the fall of 1997, all students from grades 6 through 12 spent one week at three different camps engaged in subsistence activities. They hunted and caught seal, fished, gathered berries, and prepared meals with the food they took from the sea and tundra. Community members provided transportation and guidance for these camps. The teachers, for the most part, became students in this setting. The successes and the failures of the fall camps lead to the generation of a more ambitious plan to better meet the unique educational needs of the children of Alakanuk. For the coming year the community and school of Alakanuk are planning to provide a culture camp for the students in grades six through eight. The purpose of the camp is to provide a setting in which students can learn subsistence skills and gain an appreciation for the values of a traditional lifestyle. It is also the intention of the school to have the students experience the complimentary nature of the wisdom of traditional practices and the insights that modern technology can provide in understanding and utilizing the resources of their environment. The school acknowledges that it must take a role in the skills learned in the subsistence setting because they are fundamental to maintaining a healthy lifestyle for anyone living in the village. Many children have not been involved in subsistence activities because they are in school when their families are gathering food from the river, sea and tundra. It is also apparent that even when school is not in session some families are no longer providing this training for their children. The Alakanuk Culture Camp will be made up of instructional teams that will spend one month with 36 middle school students at a location that has been traditionally used for gathering berries, plants, fish, and for hunting birds and seals. Elders and community members will provide the explanations of the use of different plants as they gather these with the students. They will guide students in the use of nets and the preparation of fish. They will also share methods for hunting and preparing game birds and seals. What is caught and gathered will be food for the camp. The teachers will involve the students in the collection of scientific data related to their subsistence environment. The tundra, skies, and waterways will be the laboratories providing information that students will gather, analyze, and document through computers and other diagnostic instruments. Hopefully this sharing of the school and community will continue to rebuild a bridge between the generations. And hopefully the school will continue to pursue becoming a resource that addresses the real survival needs of the community. Sometimes we measure ourselves in rural schools by what we cannot do because of our size and remoteness. This proud community views these as assets, as opportunities to truly fashion a school that best serves the needs of its children. | |
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Alan Dick Begins New Venture:After seven years of writing books, curriculum materials and SOP articles for AKRSI, Alan Dick has started his own small publishing business operating out of Lime Village. The intent of the business is to enable other Alaskans to get their message or story into the hands of the public. This business is geared towards the first-time author who knows little or nothing about publishing. Alan says he can step into and out of the sequence required to print books, giving the author the opportunity to save money by doing some of the tasks, yet Alan will help the new authors cross the hurdles that have kept hundreds of wonderful Alaskan stories from the public eye. Alan has been a successful author and now wants to share the experience with other Alaskans, particularly those from villages. For more information, email him at fnad@uaf.edu and check the SV Publishing website http://www.svpublishing.com. The website describes all the options available to first time authors. The AKRSI staff wish to express our appreciation to Alan for his dedicated efforts on behalf of village science, camps and fairs over the past seven years. His ability to bring science alive for students in just about any setting has been an inspiration to teachers throughout Alaska, and his Village Science and Village Math curriculum resources are some of the most popular items in the ANKN curriculum collection. We wish Alan the best in his new ventures and hope to find ways to keep him involved in his "calling" as the Science Wizard of Alaska. | |
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Alaska 4-H Fisheries, Natural Resource and Youth Development:In 1990 there was considerable interest on the part of several Alaska legislators in helping fishermen on the Yukon River maintain their livelihood. Decreasing harvest of salmon and international disputes over salmon on the Yukon provided the context for a meeting of Yukon fishermen that took place in Galena in December, 1990. At the meeting, fishermen from the mouth of the Yukon to Eagle near the Canadian border met and formed the Yukon River Drainage Fisheries Association (YRDFA). The objectives of YRDFA were to increase the numbers of fish in the river, enhance the management of the fisheries and seek to educate people about the fisheries. At the meeting the Alaska 4-H program agreed to develop a fisheries education program for youth in the villages. The UAF Alaska Cooperative Extension, received a series of grants from the US Department of Agriculture and the help of many collaborators to work with youth-at-risk in rural Alaska. The Alaska 4-H Fisheries, Natural Resource and Youth Development Program began in June 1991 in ten Yukon River Drainage communities. Since then, the program has grown and expanded north and south to include over 50 communities and 22 school districts across the state. The program is designed to train village youth in science and math skills through fishery biology and hands-on learning. It is a far-reaching and long-term educational and community effort requiring the support of state, schools and residents of many Alaska villages. It continues today through the US Dept. of Agriculture grant to the 4-H program Strengthening Alaska's Children, Youth and Families-a three-part project including youth development, parenting education and health and safety. Scope and Strategies of the Program * Public schools provide classroom instruction in the science of fisheries biology, management and aquaculture technology through the use of in-classroom salmon-egg incubators. Youth have access to the incubators on a daily basis. * Schools receive Power Macintosh® computers, modems and Internet access to connect students with others participating in the program and the World Wide Web. * Students are responsible for water exchanges, water quality, temperature monitoring and predicting and reporting developmental stages of salmon. * Technological literacy, watershed management and knowledge and understanding of math and statistical methods through fish counts and survival rate calculation are all part of the in-school program. * Native elders build self-esteem in youth by fostering an appreciation of their cultural heritage and traditions associated with fishing. * Through 4-H project clubs, youth engage in hands-on experiential learning, learn life skills and participate in community service. Benefits for Village Youth * Enhance science and math literacy among participating youth. * Reinforce cultural values. * Develop citizenship though community service. * Acquire self-esteem through new skills. * Prospect for future employment and higher incomes. Benefits to Schools and Communities * Broad-based, interdisciplinary, and culturally relevant curriculum. * Hands-on learning program relevant to Alaska subsistence lifestyle. * Extensive support network of participating school districts, agencies and organizations. * Annual teacher in-service training. * On-going support, resources and activities provided by UAF. * On-going support, resources, activities, events and youth development opportunities through the Alaska 4-H program and the national Cooperative Extension system. An annual teacher in-service has become the key to success of the in-school fisheries science education program. Teachers representing schools participating in the 4-H Fisheries, Natural Resource and Youth Development program attended the annual teacher in-service held in Fairbanks, September 18-21. First year teachers starting in the school salmon project had a full day devoted to their needs. They were provided information about aquarium set-up, equipment maintenance, daily and weekly procedures, permit requirements, water chemistry and report writing. Additional topics were presented throughout the in-service to assist teachers in utilizing natural resource and fisheries management issues as a vehicle to develop critical thinking skills in math, science, social studies and language arts. Activities were provided for both classroom and outdoors. A variety of hands-on learning used to demonstrate new curriculum and project materials included: * using the internet-sharing with other teachers and students; * fish anatomy and physiology-dissections; o local egg-take procedures; * fish bank simulation activities; * new curriculum associated with genetics and fisheries management; * protocols for data collection and data reporting; inquiry and science processes. Amy Van Hatten, Alaska Rural Systemic Initiative (AKRSI) Athabascan Regional Coordinator and Sean Topkok, AKRSI Indigenous Curriculum Specialist, were among the dozen presenters. Amy and Sean shared information about the Alaska Native Knowledge Network and new cultural standards through several activities and demonstrations. They helped the group of teachers acquire a new awareness, appreciation and knowledge about the AKRSI and invited participation in the coming year. What became obvious after their presentation were the numerous complimentary objectives and outcomes of each of the programs. Teachers in the 4-H Fisheries, Natural Resource and Youth Development program are eager to develop new relationships and make applications of the information they received. | |
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Alaska First Nations Research Network by Angayuqaq Oscar Kawagley:The objectives of Mokakit are: * to foster higher education among First Nations, * to promote and enhance individual and group research initiatives, * to review and highlight current research information, * to organize and host conferences related to Mokakit concerns, * to conduct workshops and seminars in research methodology, * to provide a resource base for First Nations communities, * to maintain an inventory of research studies in Native education, * to identify critical areas for research in Native education which are not being addressed and * to encourage Native graduate students to address these areas in their research theses and dissertations. The objectives are certainly those to which we subscribe. As we embark on pathways to Native education, to include Native languages, ecosophy, spirituality and lifeways, and seek ways to incorporate English and the various disciplines from the Western world to the newly developed courses of study, calls for such an organization. Ecosophy is the seeking of wisdom from the ecological system in which one finds oneself. Nature is the university of the universe. Ellam Yua has placed many models of knowing within it, all we need to do is seek with mind and soul to get a sense of knowing and letting it work in our lives. For example, we get a message of wonder from the raven-it is never bored and it is constantly exploring its surroundings. Water has the ability to take the form of its container and yet has the potential of awesome power. From it, we learn patience and the practice of soft power. The objectives as recounted above are qualitative and comprehensive. They will help in setting ways to assess the change processes in Native language acquisition and learning of Native ways of creating identity, developing uniqueness, seeking natural models of knowing and getting a sense of accomplishment. Educators who are trained in research must begin to develop partnerships with teachers, aides, parents and elders in doing research. We realize that trained researchers are not the only ones capable of doing noteworthy and useful research. On behalf of Mokakit and AFNRN, I encourage anyone interested in education to join as we need all the expertise that is out there. | |
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Alaska Intertribal Youth Practicum by Macky A. McClung:We believe the Alaska Intertribal Youth Practicum is an effective way to address those questions. And since 1992 there have been five practicums held throughout Alaska in the southeast, central, and southcentral regions. The Tlingit and Haida Central Council, Tanana Chiefs Council and Kenaitze Indian Tribe IRA (Indian Reorganization Act) have served as hosts for the Practicum. The U.S. Park Service, U.S. Bureau of Indian Affairs, U.S. Bureau of Land Management, U.S. Geological Survey, U.S. Fish and Wildlife Service, U.S. Forest Service, Doyon Corporation and the Nature Conservancy have supported Practicum through allocated monies and/or natural resource professionals. "What I enjoyed the most about the Practicum was that I got to meet a lot of interesting people. I also liked learning a lot of information about how the tribal government works and the problems that they have to deal with. I also enjoyed having all the resources people available and that they helped us out." -Casie Jones, 1996 student The Alaska Intertribal Youth Practicum is an educational exercise designed for Alaska Native students in their junior or senior year of high school. It is an eight- to ten-day camp that gives the students the opportunity to develop an understanding of tribal government; develop an understanding of natural resource management activities, disciplines and career opportunities; become acquainted with the educational processes and academic requirements for a degree or career in natural resources; develop leadership, communication, and problem solving skills; experience different Alaskan Native cultures; and earn one college credit. Students are assigned to fictitious tribes, assume the roles of tribal government officials and resource specialists and become the government entity whose purpose is to manage its tribal land. The students are asked to develop three multiple use resource management plans. Each plan covers a ten-year period and must address issues such as natural resource management, decreased funding from governmental resources, local budget deficits, seasonal jobs, low high school graduation rates, alcoholism and family violence. "I liked it when we were in groups and learning about each other's different thoughts. I will use my learned skills when I'm running in an election. Practicum needs to be longer." -Seraphim Ukatish, 1996 student. Tribal elders, tribal members and natural resource professionals are available to the students throughout the exercise for consultation of issues and plan development. Many of the students also discover ways to apply practices that are currently being used by their home tribal governments. The students participated in field trips, presentations by tribal members and natural resource professionals, a career night and times set aside for cultural sharing. All of these activities serve to strengthen each of the students as well as each of the student tribes. "It was leadership skills. Practicum was difficult, but I liked it. The issues weren't that difficult, but the way we solved them with a bunch of people made it difficult." -Marilynn Beeter, 1997 student At the end of the week, each student tribe gives a presentation before a panel of judges and all the participants of the Practicum. Their presentations include a name for their tribe, resource development of tribal land, cultural and social plans to address tribal needs and economic plans. In their management plans over the years, the students have built lodges, designed archaeological expeditions for tourists, developed a catalog and internet site to advertise local foods and crafts, worked with an outside company to log part of the land with the stipulation that 90% of the workforce be local hire, harvested berries to sell in gift shops and built community and cultural centers. So, has the Practicum been successful? We think so. A number of students have gone on to college and have chosen natural resource careers. Other students have taken a active role in their tribal governments. One student, Luther Aguchak, returned to Mountain Village following the 1996 Practicum to start a youth center. And the successes are not limited to the students. The natural resource professionals return to their agencies with a greater understanding of tribal governments and traditional knowledge. And tribal members have an opportunity to know more about federal and state agencies through a more personal association with the natural resource professionals. Practicum is building more effective and stronger tribal relations between the tribes and federal agencies. We are excited by the possibilities that the Alaska Intertribal Youth Practicum brings to these students. Through this intense exercise, we've seen students learn to work with others, take on leadership roles, search out knowledge from tribal elders, tribal members, and natural resource professionals, learn more about tribal government and explore possible natural resource careers. "I am so impressed by Practicum. What an amazing team we made at this amazing program. It is so brilliant-identify the future leaders and get them to learn to know each other and to learn to think about natural resources when they are kids. It brings tears to my eyes." -Norrie Robbins, 1997 If you would like more information about the Alaska Intertribal Youth Practicum, please contact me, Macky McClung, US Forest Service, PO Box 21628, Juneau AK 99802; phone (907) 586-7904; fax (907) 586-7843; email: mmcclung/r10@fs.fed.us. | |
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Alaska Native Cultural Integration : | |
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Alaska Native Education Summit 2001:Alaska Natives will soon have an opportunity to share their views on how to improve education for our children. The first Alaska Native Education Summit takes place November 30 and December 1 in Anchorage. It's being sponsored by the ANCSA Education Consortium and the First Alaskans Foundation. This gathering of Alaska Native voices is the first step in looking for new ways to teach our young people the values and knowledge they must have to do well in their lives. Unlike other meetings in the past, this one will focus on Alaska Native issues and begin the process to find Alaska Native solutions. We're looking for new people at the table who bring important Native perspectives and are willing to work hard to come up with fresh ideas that meet the needs of our children. This summit will draw together Native communities to develop plans that fit their situation and draw on their experience of what works and what does not. It will truly be a "grass roots" approach to providing quality education. The summit is open to the public and we encourage all who care about this important issue to come and express their thoughts and perspectives. For more information contact Joan McCoy at 907-272-0839 or email nes@nexusnw.com. | |
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Alaska Native Education: Past, Present and Future by Doreen Andersen-Spear:We Iñupiaq are a nation of people occupying the circumpolar Arctic from Siberia through Alaska, Canada and Greenland. We share common values, language, culture and economic systems. Our culture has enabled us to survive and flourish for thousands of years in the Arctic where no other man or culture could. Among our entire international Iñupiaq community, we of the North Slope are the first Iñupiaq who have achieved true self-government with the formation of the North Slope Borough. We have the greatest opportunity to direct our own destiny as we have for the past millennia. Conference participants gather on stage at the NEC banquet in Anchorage. Possibly the greatest significance of home rule is that it enables us to regain control of the education of our children. For thousands of years, our traditional method of socializing our youth was the responsibility of the family and community. From the first, visitors of the Arctic universally commented on the warm disposition of our children. Corporal punishment was absolutely unknown. Boys and girls began their education with their parents and, by the time they reached their teenage years, they had mastered the skills necessary to survive on the land. From that time forward the youth-with their family and within their community-devoted their education to their intellectual and social growth. For 87 years, the BIA tried to destroy our culture through the education of our children. Those who would destroy our culture did not succeed. However, it was not without cost. Many of our people have suffered. We all know the social ills we endure today. Recently, I heard a member of the school personnel say that many of our Iñupiaq children have poor self-concepts. Is it any wonder, when the school systems fail to provide the Iñupiaq student with experiences which would build positive self-concepts, and the Iñupiaq language and culture are almost totally excluded? My children and yours spend many hours in school each day, 180 days each year for 12 years. We must have teachers who will reflect and transmit our ideals and values. We must have Iñupiat-centered orientation in all areas of instruction. I do not want my children to learn that we were "discovered" by Columbus or Vitus Bering. I do not want to hear that we were barbaric or uncivilized. I do not want our children to feel inferior because their language and culture are different from those of their teacher. I do not want to see school planning surveys which list hunting, fishing, whaling or trapping as "social" or "recreational" activities. The land claims movement and the self-determination attitude of the Alaska Natives were largely responsible for the removal of the suppression of our Native languages and culture. Bilingual instruction became the new education policy. However, this has generally meant that we use English as our primary language of instruction and somehow integrate Iñupiat into the curriculum. The North Slope Borough schools must implement a program that is bilingual and bicultural. Our children must be taught in our Iñupiat language, with English as the secondary language. To attain this goal, we must have teachers who are bilingual and bicultural, knowledgeable in our Iñupiat culture and values. This can be achieved either with instructors who are Iñupiat or who have been trained in Iñupiat. What can we do about this problem? * We must develop a teacher recruitment and training program to satisfy our needs. * Foremost we must encourage and train our own Iñupiaq to become teachers. * Recruit responsive teachers who are willing to learn both the Iñupiat language and our cultural values. * Train teachers and offer financial incentives to those who become proficient in our language and culture, in addition to Iñupiat history and ideologies. * Evaluate current teachers to insure Iñupiat educational philosophies are being implemented. Americans are beginning to assess their own values and finding them compatible with our own. We can now afford to be selective in our teachers. We should select teachers who are willing to become contributing members of the community. We must strive to break down the barrier between community and the school. Rather than being an integral part of the community, the schools and teacher housing resemble a colonial fort. We must end teacher segregation. We must rid ourselves of these temporary residents who are here merely for financial gain. A number of teachers have already demonstrated their willingness to live among us as neighbors and friends. They have become permanent members of the community. They identify with us and share our concerns. Our teachers are the highest paid teachers in the entire United States. What are we getting for our money? We should be able to hire the best bilingual-bicultural teachers in the world. We should have teachers who can teach well in Iñupiat schools. We should have the best schools in the nation, surpassing any of the elite prep schools in the east. We should have teachers who earn their keep by effectively teaching our children. I feel certain that the school board members share my frustration and concerns. It is important to remember the lessons of the past. In addition, we must research and master the new changes if we are to continue to dominate the Arctic. We have demonstrated we can survive the trespasses which have been perpetrated upon us. We have been successful in establishing our own home-rule government. We have been able to achieve self-government. We must strive to insure that our borough, our city governments and our school systems reflect our Iñupiat ideals. We are Iñupiaq. My name is Doreen Andersen Spear. My aaka, Rebecca Hopson, named me Maligian. My presentation this evening was a word-for-word recital of parts of a speech my aapa, Eben Hopson, Sr., gave on December 19, 1975 at the Teachers Affiliation Union's contracting meeting in Barrow. His words still ring true today. They mean so much to me. They are part of my roots and I keep them strong and alive by remembering them. My aapa was the founding mayor of the North Slope Borough. He was denied a high school education by the BIA, which only motivated him to build high schools and improve the educational system on the North Slope. Now there is a middle school in Barrow named after him and a life-size statue with an inscription that reads, "Education is the key to success. Do not let anything stand in your way in your pursuit of education." I'm a product of a racially mixed marriage. My dad, Ralph Andersen, is Yupik and Danish. My mom, Flossie Hopson Andersen is Iñupiat and English. I don't know much about my Yupik heritage, and I know nothing about my Danish and English roots. I claim my Alaska Native heritage. Barrow is the only home I know. I was born and raised there. I have seen our Iñupiat culture start to lose its strength within the younger generations. Living among Iñupiat Elders is a life experience and to learn anything of my Iñupiat culture is dear to my heart. I do not speak Iñupiaq but this does not discourage me to learn more. As I grow older, my desire to acquire the knowledge of my Elders also grows. I only hope the younger generations also consider strengthening our culture-keeping our roots strong-as a priority. From my earliest childhood memories my parents stressed the importance of education. They are both college graduates and are my role models. My mom and dad enrolled me in early childhood education when I was four years old. They also taught me the need to know my family, my culture and my roots. I know they are proud of me. My mom and dad encouraged me to participate in bilingual and bicultural activities while I was growing up. Mom taught me some of my Iñupiaq language at home. I learned how to sing and motion dance in the Iñupiat way. But this does not make me any less proud of my other cultural roots. I am only one person and I cannot represent those who chose not to learn about their Native traditions and Native heritage. I observed my peers who chose not to participate actively in bilingual and bicultural classes, dances and community activities. I was always curious why many parents did not encourage their children to learn their Native culture. I like the theme for this conference-Keeping Our Roots Strong-because it made me really think hard about my roots and my generation in the context of education. The formal education of Alaska Natives is a classic example of a clash between cultures. The values of the Western educational system of speaking, reading and writing in the English language and studying Western history, concepts and ideas, conflict with the values, beliefs and traditions of Alaska Natives. For generations, it was more important for our people to gather and harvest subsistence foods than it was to learn how to read and write English. Educating Alaska Natives in the ways of Western society is a continuing problem today. Contributing factors include the lack of Alaska Native teachers, inadequate criteria and delivery of bilingual and bicultural curricula and students who are not taught their Alaska Native cultures at home. Many of our people suffered physically and emotionally from being forced to not practice their cultures in school. They suffered corporal punishment for speaking their Native language and personal humiliation and embarrassment for not being able to speak the English language fluently and write it correctly. Some Native students also had to leave their homes to attend BIA boarding schools when they were only small children in their middle school years. I can't even imagine what that must have been like. At the boarding schools, attempts were made to integrate them into the American mainstream with military living conditions and military rules. Many slowly lost touch with important parts of their traditional ways and beliefs and many lost their Native language. Natives who were fortunate enough to complete their education returned home and had children of their own. Their situation was a frustrating dilemma. On one hand, they were not fully accepted by their people because they no longer spoke their language or were able to practice their cultural ways. On the other hand, they were not accepted by Western society because of their skin color. While many wanted to teach their children the ways and traditions of their ancestors, they simply could not. My generation is facing a similar dilemma and problems with cultural identity. We feel pressures to advance and succeed in Western ways, yet keep solid footing in and strengthen our cultural roots. We face cultural identity issues and hard decisions. Many, like me, are from mixed cultures. Which culture are we supposed to choose for the foundation of our lives? Is it wrong to choose one over another? Which roots do we keep strong without neglecting others? Will we be accused of favoring one culture over another when, in fact, combined together they make us who we are? Those are not new questions and there are no easy solutions. Your challenge as educators is to broaden our minds and vision to help us find answers. The main barrier between the younger generations and our traditional cultures is an educational system that completely satisfies our cultural well being. I was involved in bilingual and bicultural studies and activities throughout elementary and high school. My formal education has led me to college, but I still lack the cultural knowledge of my ancestors. In order for the younger generations to be great leaders, we must strive to be flexible enough to live in two worlds. We need to seriously consider our cultures to be the most important parts of our lives. We need the security to make important decisions to build the foundation for our lives. We need to pursue our educational dreams not only in the Western way, but to also gain the cultural knowledge and understanding of who we are and where we came from. We need to know what our roots are and we need to keep them alive so they can grow stronger. We need your help. Thank you very much for inviting me to speak here this evening. Thank you, quyanakpak! | |
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Alaska Native Literature Awards by Olga Pestrikoff:The "Celebration of Alaska Native Literature" was held on February 4, 2001 at the Sheraton Hotel in Anchorage, Alaska, honoring five people representing a cross-section of the Alaska Native community. Each selection represented a different genre of literature important to indigenous people of Alaska and the world. Lolly Carpluk of Mountain Village/Fairbanks, who helped to organize the gathering, said "It was a historic and very emotional event, impacting not only the prestigious indigenous authors being recognized, but their families, friends and, finally, the indigenous educators who have waited so long for such a historic moment as this-to see it come to fruition." Pictured in the photo above right are recipients of three of the awards: Lucille Davis, a Sugpiaq from Kodiak Island and Anchorage, was recognized for her storytelling, an example of which is published on a CD-ROM, Gathering Native Alaska Music and Words. Nora Dauenhauer, a Tlingit from Southeast Alaska, was recognized for poetry in Life Woven with Song. Marie Meade, a Yup'ik of Nunapitcuar, was a translator and transcriber for Elders in the book Agayuliyaraput: Kegginaqut, Kangiitllu, Our Way of Making Prayer: Yup'ik Masks and the Stories They Tell. Not present were Eliza Jones, a Koyukon Athabascan of Koyukuk, who was being recognized for her non-fiction work on the Koyukon Athabaskan Dictionary and Lele Kiana Oman, an Iñupiaq of Noorvik and Nome, for her book based on traditional tales called Epic of Qayaq. Nora Dauenhauer, Lucille Davis and Marie Meade accepted their awards. The other two recipients, Eliza Jones and Lele Kiana Oman, were not present so representatives accepted the awards for them. Each was presented a plaque with their name and Alaska Indigenous Literary Award of 2001 engraved on it. Masks decorating each plaque were crafted by Ben Snowball of Anchorage who explained the significance of each of the five different masks prior to presentation. All recipients received standing ovations in recognition of their important work ensuring that an authentic Alaska Native legacy is passed to future generations through publication of their knowledge in varying genre and media. The celebration was momentous for Alaska Native people and many tears were shed. Following the presentation, writers shared some of their works. Nora Dauenhauer read from her published works. Lucille Davis treated the audience to some stories of her childhood in Karluk on Kodiak Island. Marie Meade also spoke to the group. Andy Hope of Southeast Alaska, a leader in organizing the event, shared some of his poetry and the stories surrounding production of those selections. Elders present honored Andy for his lifelong pursuit of writing, including his persistent effort at establishing this first award celebration of published indigenous literature. A very exciting piece of Alaska history unfolded that night, the celebration of published literature by indigenous people who come from a traditionally oral society! Three of the recent recipients of the Alaska Native Literature Award are pictured with their plaques: Lucille Davis, Nora Dauenhauer and Marie Meade. | |
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Alaska Native Science : | |
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Alaska Native Science Commission:In October 1993, the Alaska Federation of Natives Annual Convention passed a unanimous resolution to support the creation of an Alaska Native Science Commission (ANSC). During 1994, a series of workshops were held with community leaders, elders, scientists and researchers, to discuss the formation of the ANSC. Recently, the AFN received a three-year project funding from the National Science Foundation to establish the ANSC. Patricia Longley Cochran, an Inupiat from Nome, was hired as Executive Director of the Alaska Native Science Commission. The ANSC is a jointly sponsored project of the Alaska Federation of Natives and the University of Alaska Anchorage. The ANSC office is currently located on the campus of the University of Alaska Anchorage. The mission of the ANSC is to endorse and support scientific research that enhances and perpetuates Alaska Native culture, and ensures the protection of indigenous cultures and intellectual property. The goals of the ANSC are to * facilitate the integration of traditional knowledge into research and science, * participate in and influence priorities for research, * mandate participation of Alaska Natives at all levels of science, * provide a mechanism for feedback on results and other scientific activities, * promote science to young people, * encourage Native people to enter scientific disciplines and * ensure that Native people share in economic benefits derived from their intellectual property. The ANSC is currently reviewing existing programs and gathering information from resources involved in Alaska Native research. The ANSC will be seeking nominations for a seven-member board of commissioners to direct the organization. For further information regarding the ANSC, please contact: Patricia Longley Cochran Executive Director Alaska Native Science Commission 3211 Providence Drive Anchorage, Alaska 99508 phone: (907) 786-1368 fax: (907) 786-1426 Internet: anpac@acad2.alaska.edu | |
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Alaska Native Science Commission Update:(Excerpts taken from the Status Report for AFN Convention 1996) Highlighted Activities l. Project & grant awards received by the Alaska Native Science Commission (ANSC) include: a. Social Transition in the North: Two multi-year projects to oversee completion, collect data and archive materials from Alaska and the Russian Far East. b. Alaska Native Science Commission: A three-year project to begin implementation of the goals and objectives of the ANSC and to develop plans for creating an independent organization. c. Arctic Contaminants Science Plan: A joint project of the University of Alaska Anchorage, Institute of Social & Economic Development and ANSC to augment Native involvement in assessment of impacts of contaminants on subsistence food harvests. 2. Inter-agency agreements between ANSC and agencies such as the Arctic Research Commission, Arctic Research Consortium of the United States, National Oceanic & Atmospheric Administration and Environmental Protection Agency are in process to address issues of information, communication, opportunities, funding, cooperation and compatible goals. 3. Considerable effort has gone into developing ties with scientific and Native organizations involved in Arctic research. These linkages include the National Science Foundation, Environmental Protection Agency, Department of the Interior, Office of Naval Research, State Department of Fish & Game, Inuit Circumpolar Conference, National Research Council, National Marine Fisheries, State Department of Education, State Department of Health & Social Services, U. S. Arctic Network, Bureau of Indian Affairs, Indian Health Service, American Public Health Association, International Union for Circumpolar Health, Exxon Valdez Oil Spill Trustee Council, Canadian First Nations, Alaska Rural Systemic Initiative, Eskimo Walrus & Whaling Commissions, North Slope Borough, RuralCAP, Harbor Seal Commission, Sea Otter Commission and the Indigenous People's Council on Marine Mammals. 4. The ANSC has conducted and participated in numerous conferences, meetings, panels and classes throughout Alaska, circumpolar countries and the U.S. to publicize the concept and creation of the Alaska Native Science Commission. Structure The ANSC solicited nominations from Native corporations and villages throughout Alaska to form the Board of Commissioners. The names of the seven commissioners will be released by AFN shortly and represent the following groups: * Alaska Native Education (2) * Arctic Research Commission * Elder * Natural Resource Manager * Scientist * Teacher For additional information contact: Patricia Longley Cochran, Executive Director Alaska Native Science Commission 3211 Providence Drive University of Alaska Anchorage Anchorage, Alaska 99508 phone: (907) 786-7704 fax: (907) 786-7739 email: anpac1@uaa.alaska.edu | |
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Alaska RSI : | |
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Alaska RSI : | |
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Alaska RSI and Annenberg Rural Challenge Plans for a New Year by Angayuqaq Oscar Kawagley:The parameters and end process products were discussed with the group so that no misunderstandings or misconceptions arise during the new calendar year. The cultural standards elicited a lively response. Several changes were advanced by the group. The term "teacher" for the "Standards for the Teacher" was changed to "educator" because it included all in the village. The term "balance" was defined in Yupiaq as pitallgerturluni which is to say that a person walks a life that feels right. The person is living a life that they deem right to become the very best that they can be. The life essences of spirit, emotion, intellect and physical are upheld to meet the ultimate standards of the Native values and traditions. The meeting in Unalaska was no exception in my mind. The leaders and educators expressed a need to relearn the Aleut language and dialects and to reconstruct Aleut history. As with other Alaska Native tribes, their history and language is replete with words and technology that intimately describe and suit their world views. They, as with other Native villages, recognize that interchanges of Aleut and English when speaking Aleut or vice versa debilitate the use of either language. So that many of the people and students never master either language. The Native people can be in an all or predominately English speaking community and not use "standard" English. A good question is "why"? I am sure that there are many variables to the answer but I can say, without reservation, that we will be able to answer this in the near future. The Elders Academy was discussed and plans made for future meetings for elders and cultural camps. The term "tradition" and its definition was discussed. It was finally agreed that it was the Native ways of making a life and a living with all their concomitant rules for life, cautions and precepts for living a good life. The regional meetings show that Alaska Native people have many world views on different paths but the ultimate vision is the same. PHOTO BY PETER METCALF Participants at the Southeast Native/Rural Education Consortium in Juneau | |
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Alaska RSI Contacts:Amy Van Hatten Athabascan Regional Coordinator University of Alaska Fairbanks Alaska RSI/ANKN PO Box 756730 Fairbanks, Alaska 99775-6730 (907) 474-5086 e-mail: fyav@aurora.alaska.edu Andy Hope Southeast Regional Coordinator University of Alaska Southeast School of Business/PR 11120 Glacier Highway Juneau, Alaska 99801 (907) 465-6362 e-mail: fnah@aurora.alaska.edu Elmer Jackson Inupiaq Regional Coordinator PO Box 134 Kiana, Alaska 99749 e-mail: fnej@aurora.alaska.edu Moses Dirks Aleutians Regional Coordinator Alaska Federation of Natives 1577 * Street, Suite 201 Anchorage, Alaska 99501 (907) 274-3611 e-mail: fhmd@aurora.alaska.edu Barbara Liu Yup'ik Regional Coordinator Box 2262 Bethel, Alaska 99559 (907) 543-3457 e-mail: fnbl@aurora.alaska.edu | |
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Alaska RSI Hosts National Native Science Council by Dorothy M. Larson:The purpose of the NNSEAC will be to facilitate the exchange of ideas on Native science, math, engineering and technology education between the Alaska Rural Systemic Initiative and the other RSIs, tribal people, school and communities and the National Science Foundation (NSF). The council will attempt to ensure that: * indigenous components of school curricula illustrate knowledge and concepts that take into consideration standards-based science, math, engineering and technology education; * the cultural integrity of Native knowledge shared by traditional elders is respectfully maintained by the schools, faculty and students; * the science, math, engineering and technology curriculum and content is rigorous, while the level of teaching is appropriate for the grade and age level of the student; * appropriate alternative assessments are utilized to account for cultural differences in student learning styles, teaching methodologies and curricular materials; * the systemic initiatives promote and encourage opportunities for culturally appropriate community and technological development; and * the council membership serves as role models and career resources for teachers and students. The Alaska RSI is implementing a comprehensive and systemic approach to reform in indigenous settings. The emphasis is on the utilization of traditional knowledge, ways of knowing and world views in the educational process. This indigenous knowledge system is intended to complement the Western curriculum in a way that will reorient schools to build on the local cultural context, moving from a local to a global perspective. The council will assist in focusing attention on indigenous perspectives about scientific knowledge and formulating a Native science agenda which shifts the focus in schools from teaching about the culture to teaching in the culture. The council will provide an important link between local, state and national initiatives in the documentation and utilization of Native knowledge systems which will strengthen the experiences of Native students by demonstrating the applicability of traditional knowledge in understanding the contemporary world. The council is intended to serve in a review and advising capacity to assist NSF in the formulation of programs, research issues, standards and assessment systems that are sensitive and responsive to indigenous perspectives in the areas of math, science and technology. The council is expected to meet twice a year, once in Alaska and once outside the state. The Alaska RSI has submitted names for approval to NSF for the membership which includes members from the Alaska Native community, from Canada, other rural systemic initiatives and other organizations involved in indigenous education. The Alaska RSI is excited about working with those individuals and organizations on the council. AN/REC The Alaska Native/Rural Education Consortium (AN/REC) met at the Chena Hot Springs Resort in April. Prior to the consortium meeting, the co-directors, regional coordinators, staff, memorandum of agreement participants and other NSF-funded projects met to discuss the status and progress of the Alaska RSI's implementation program that began in mid-September. Alaska RSI staff held a day-long staff meeting to hear regional reports, co-directors reports and to receive computer training. Dr. Gerald Gipp, NSF program officer for the Alaska RSI, and Dr. Jane Stutsman, also of NSF, were in attendance for a portion of the consortium meeting. The NSF staff gave an overview of the work of NSF in the area of rural systemic reform. The meeting provided an opportunity to share the work of other RSIs and other NSF-funded projects occurring in the nation and the state. The members of the Alaska RSI staff and ANREC were very happy that the staff from NSF were able to attend our meeting. It provides a closer working relationship and personal knowledge of what is happening at the level where the initiatives are being implemented and for us to learn more about national perspectives. The consortium meeting highlighted the Athabascan region and featured some of the activities taking place in different locations and with the school districts who are participating with memorandum of agreements and the Interior-Aleutians Campus. It was exciting to hear from elders and educators of the positive things happening as they relate to the initiative taking place this year in the Interior-Elders and Cultural Camps. The attendance and participation of the consortium members, elders and participating MOAs plays a very key role in the success of the Alaska RSI. AN/REC participants (l to r) Alice Petrivelli, Walter Soboleff, Sally Kookesh and Clarence and Mildred Irrigoo. Ray Barnhardt gives computer pointers to regional coordinators Barbara Liu and Andy Hope. | |
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