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Yup'ik Region: Alaska Native Village Education by John P. Angaiak:When and where do we begin? On education, I think we know when to start - at the birth of a child and it does not matter where on earth you live. The philosophy of education is highly politicized and emotional today. Along the way, parents learn that the way a child views education early on is a mirror image of the way his parents look at it. The child's attitude toward education is reflective of the attitude of his/her parents. There is more than one way to look at education. It is a personalized, family affair. Some parents sacrifice their time and effort for the education of their children. Others may look at it only as an alternative option to subsistence, or enough to get by. It seems that we develop a better perception of education when we get older. Adults have a better understanding of how it was then and how it is now. I grew up with a strong subsistence-oriented education, though I entered Western schooling before 1950. The first school in my village was a BIA school. Our parents only had what they learned from their own hands and subsistence experience. Their kind of education was learning skills for survival. For boys, it was knowledge of a vast area of terrain, hunting skills, the sea and weather. To know these skills meant being a good provider for their family. The girls mastered skills from their mothers on how to make mukluks and parkas, to sew, prepare food and take care of hunting needs. The girls knew how to complement what their husbands provided. They were partners for life. All this was obtained by hands-on experience from their parents and Elders, so clear that their children knew what they would become in the next decade. When Western education arrived, it did not change who I was as a person. It created an opportunity to expand my subsistence education. It meant that I could strive to master a subsistence education and master Western education too-to survive in a different lifestyle. We will always be Alaska Natives and speak more than one language, regardless of where we are living. We will always be attached to a subsistence lifestyle. In fact, modern education helps you better understand subsistence, to appreciate it, to understand its weaknesses and strengths and, above all, how it defines who you are. Our attitude toward Western education should not be different from subsistence education. We should treat them both equally as important to our survival. They should complement each other. It is here that I want to make my point. Western education is here to stay. We should make the best of it and take advantage of it. There is no way getting around it. The facts, figures and politics of education are not what I want to talk about. It is about our general attitude. I believe we need not fear for the future of our children anymore. Sometimes what we say at statewide gatherings on education is not what we say about education at home. We pass resolutions directing our leaders to solve our Native education problems. We seem to blame the system for our weaknesses. Somewhere in the corner of each village, silent parents reside whose children are known to be above the norm in school. The parents never seem to do anything different, but they make sure their children are dressed well for winter, eat well, do their homework and are in bed by nine o'clock. They don't blame the system. What makes the silent parents different? They truly give attention to their children. They talk to them freely, all in their Yup'ik language, because they never went to school. They encourage their children to excel in school, listen to the teachers, do homework and go to bed on time. Such parents believe education starts at home. They want their children to have better opportunities. The children feel comfortable. The children are encouraged to feel that they could go far with a good education. Parents are right there with them. Education is fun. Parents give their children the right attitude and the freedom to be educated in subsistence and beyond. The children feel they can now return all the love and care their parents gave. It is about respect between parents and children. These parents have never been to the Alaska Federation of Natives Convention. They were too poor and could not afford all the conveniences of the modern life. They only knew how to provide for their children the best they could. Their reward was that most of their children graduated from the universities and all have jobs now. These traditional parents never liked to be confused with the philosophies of education. They would lose their sense of direction when people of high thinking started talking about the best way to educate children. Their rules were simple: to read, write and excel in mathematics and science. Beyond that, it was elective. To read, write and excel in mathematics and science are the core of a universal education. All the children of the world are being drawn to the core, down to the smallest village. Education is here to stay. Our ancestors were committed to making sure their children knew how to provide for their own so that they would survive in their time. We should have the same grasp about survival today as our ancestors did about surviving in their time. This century belongs to our children. They should fit well in this century. As parents, our time was yesterday. What about the changing world all around us? We may someday need two earths to sustain the world population with its staggering growth rate. The explosive world population is now on the move everywhere. Most often its masses are highly educated. They can take jobs in our villages while we can't make up our minds about educating our children for future jobs. Everywhere around the world people are talking about survival, at any cost. If we don't change our attitudes toward education now, we cannot be partners with the rest of the changing world. Education will not change our status as Alaska Natives, but it will gain us respect for our unique culture as an educated society and help us to be partners in the changing world. We have to make a move on education. We should not corner ourselves in our own villages. The world has nothing for us unless we take education seriously. We should not lose our language, the way we do things and who we are. Such an education is not for the privileged few. It's okay to be educated twice. | |
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Yup'ik Region: Calista Elders Council Expands Services by Mark John:Just recently, I moved my office to Bethel to be able to work more closely with the Elders and youth in our region. I have enjoyed visiting with people who have dropped by my office to see who we are, what we are doing and what we plan to do. There has been some confusion between Calista Corporation and Calista Elders Council (CEC), so I would like to provide some background about CEC. The Calista Elders Council was incorporated on March 27, 1991. It was formed pursuant to a shareholders mandate during the 1990 Calista annual meeting held in Kasigluk. The CEC was established to promote the needs of and serve the special interests and concerns of the Calista shareholders ages 65 and older. The Calista Elders Council is a 501c(3) non-profit organization regulated under state and federal laws. This makes Calista Elders Council an independent entity with its own articles of incorporation and by-laws and its own board of directors. The objectives embodied in the mission statement include: * Enhance Elder benefits within the Calista region by striving to maintain and preserve the cultural, linguistic and traditional lifestyles of the Natives of the region, * Improve the health and welfare of the Elders, * Facilitate infrastructure important in providing for Elder care, * Encourage and enhance the participation of Elders in the political process, * Foster and encourage the education of young people within Calista region. Our major funding comes from grants. Currently, we are operating under a number of grants from different sources including the following: * A five-year grant from the National Science Foundation for $1,087,975 to gather, preserve and share Yup'ik "way of being." * A two-year grant from U.S. Department of Housing and Urban Development Drug Elimination Program for $695,760 under sub-recipient agreement with Calista Corporation. * A one-year Historic Preservation Fund grant in the amount of $50,000 from the National Park Service, under sub-recipient agreement with Calista Corporation. * A one-year Administration for Native Americans grant in the amount of $124,909 for Yup'ik Foundation Word Dictionary. * An annual grant of $50,000 from Calista Corporation for administration and overhead, plus use of office space and office equipment and supplies in Anchorage. * An equipment grant from Rasmuson Foundation in the amount of $25,000. Additional funding in various amounts has been received from the following organizations: * Administration for Native Americans * Alaska State Council on the Arts * Alaska Humanities Forum * Coastal Villages Region Fund * Exxon * Various businesses and village organizations The primary focus of our efforts has been the documentation and strengthening of Yup'ik culture. When I went out to do a very brief survey of activities that are related to our mission in the winter of 1997 and 1998, culture and history was one area where there was a clear void. We began to make efforts to fill that void and make culture and history CEC's niche in the region. Calista Elders Council has been successful in obtaining grants to hold three annual Elders and youth conventions, sponsor culture camps over two summers with a subsistence focus in the Coastal, Kuskokwim and the Yukon areas of the Calista/AVCP region and hold topic-specific gatherings of Elders to collect knowledge on information related to our Yup'ik culture for the past two years. All of the valuable information gathered from our Elders during these events are documented, transcribed and translated. In the very near future, we are looking forward to having publications available in the form of books and a newsletter. The primary focus of our efforts has been the documentation and strengthening of Yup'ik culture. Throughout the past year, Calista Elders Council staff has made a number of presentations to different conferences and conventions related to the preservation of culture and history. Some of these were the CEC Elders and Youth Convention, Bilingual/Multicultural Education and Equity Conference, Anchorage, Northern Studies Conference at Hokkaido University in Japan and the National Science Foundation Arctic Social Science Planning Workshop in Seattle, Washington. We feel a sense urgency to focus our work on culture and history, because many of our Elders that are 65 and older are passing on. They are the ones with first hand knowledge of our traditional lifestyle. They were born before Western influence from the schools and the churches made a big dent in our traditional way of living. They experienced the ceremonies and spiritual activities, dances, subsistence practices, our value systems, stories, semi-nomadic lifestyle, relationships, arts and crafts and everything else that was associated with our culture. We will continue to work with them to gather knowledge that is so valuable. Subsistence was the main focus of our camps. This summer Calista Elders Council ran four ten-day culture camps in the region. The first one was at Umkumute on Nelson Island from June 3 to June 13 for the coastal villages; the second was from June 17 to June 27 near Akiak for Lower Kuskokwim villages; the third was near Kalskag from July 1 to July 10 and the fourth was held July 15 to July 25 between Pilot Station and Marshall for Yukon villages. We requested participation by a boy and a girl from each of the 48 occupied villages in the region. We had an Elder as an instructor for every five students in each camp, along with staff to document cultural information and provide camp support. The camps incorporated two age groups: Village Elders who served as the camps' teachers and mentors and sixth- and seventh-grade youth who were attending the camps to learn Yup'ik/Cup'ik cultural skills, history and values. Subsistence hunting, fishing and harvesting activities appropriate to each camp location were the focus of the camps, providing the Elders an opportunity to pass down traditional skills and values. This summer Chris Dock from Kipnuk ran the summer camps. He did an excellent job and worked very well with the Elders, youth and staff as well as communities that were involved. Chris stated that he enjoyed the experience and he was very grateful for the help that the Elders and the camp staff provided. Congratulations to Chris and all who were involved for a successful camp season and a big quyana from all of us. This fall, we are going to continue to document traditional knowledge. We plan to have a topic-specific gathering in November with selected Elders, the culture coordinators and the drug elimination project staff from the villages. The CEC board decided to schedule the annual meeting and convention in Akiachak in March of 2002 rather than in November when it has previously been held. The reasons cited were bad weather and poor travel conditions normally experienced in the fall. The past conventions were held at Kasigluk in 1998, St. Mary's in 1999 and in Toksook Bay in 2000. Calista Elders Council board and staff are very proud of the progress we have been able to make in a short time and we plan to continue to make efforts to expand our work in the area of culture and history. In the future we plan to provide more services to the Elderly and the youth and collaborate with other organizations with similar activities whenever possible. Calista Elders Council has made Bethel the base of our operations. We are expanding our staff in Bethel. We will continue to have an office in Anchorage and employees that will work out of their homes in the Anchorage area. We will also hire culture coordinators that will be located in the villages to work with clusters of communities within the region. We are aware that CEC has an excellent potential for growth and we will strive to continue that growth to provide cultural activities as well as services that are needed for our Elderly and youth. I would like to say quyana to our board, who have contributed valuable knowledge and wisdom. They are Paul Kiunya, Sr., chairman; Bob Aloysius, vice-chair; John A. Phillip, Sr., secretary; Peter F. Elachik, treasurer and Nick Andrew, Sr., Winifred Beans, Irvin C. Brink, Sr., Peter Jacobs, Sr., Paul John, Fred K. Phillip, Andrew J. Guy and Myron P. Naneng, Sr. as board members. I also would like to extend a very big thank you to both our Anchorage and Bethel based staff. They are Nicholas "Bob" Charles, Jr., program manager; Alice Rearden, transcriber/translator; Dr. Ann Fienup-Riordan, consultant; Monica Sheldon, oral historian; Chris Dock, camp coordinator and Elena Chief, gaming. Without their support, we would not be where we are. Quyana caqneq! We wish all of you good health and success in your subsistence activities. We can be contacted at P.O. Box 2345, Bethel, Alaska 99559 or at 301 Calista Court, Suite A, Anchorage, Alaska 99518. Our contact numbers are 907-543-1541 in Bethel or 1-800-277-5516 in Anchorage. We feel a sense urgency to focus our work on culture and history, because many of our Elders that are 65 and older are passing on. They are the ones with first hand knowledge of our traditional lifestyle. | |
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Yup'ik Region: Calista Region Culture Camps by Mark Miisaq John:The camps will incorporate two groups: village Elders, teachers and teacher aides who will serve as the camps' teachers and mentors to the second group of participants, seventh- and eighth-grade youth who will be attending the camps to learn Yup'ik/Cup'ik cultural skills, history and values. Subsistence hunting, fishing and harvesting activities appropriate to each camp location will be the focus of the camps, providing the Elders an opportunity to pass down traditional skills and values. In keeping with the language and spirit of CEC's mission, two primary groups will share our culture camp experience. The first group is comprised of village Elders (one per five campers, an equal number of men and women) who will serve as the teachers and counselors of our traditional values and life skills. The second group is village youth (two per village, an equal number of boys and girls) who will be their students and partners in this culture-based learning experience. Tribal governments from the three Calista regions (Coastal, Kuskokwim and Yukon) where the camps are to be conducted will recommend the camp Elders. In this way, the Elders of each camp will possess knowledge that is sensitive and relevant to each region's geography and the unique traditions and necessary life skills that evolved from it. The process by which youth participants will be selected follows: first, seventh- and eighth-grade students will be targeted primarily because of their youthful enthusiasm, openness and conceptual maturity. Equally important is that this age group, after returning home from camp, can serve as ambassadors for their experience, excited and committed to sharing what they have learned with others as their roles and responsibilities grow within the village communities. The timing and location of CEC's three camps will be based on each region's subsistence season and knowledge of the area's fruitful hunting, fishing and harvesting sites. The activities of the camps will take on a daily rhythm similar to a traditional subsistence camp setting. To facilitate the Elders' active participation and the young campers' individualized learning experience, one Elder will be assigned to every five campers. The Elders' responsibilities will be to act as their groups' supervisors, teachers and mentors. Each morning two of these groups will rise before the others and assist the camp cook in setting up, preparing, serving and cleaning up after the morning meal. They will continue to perform these responsibilities for the rest of the meals that day, their Elders reminding and modeling for them the importance their domestic chores play in fortifying the larger group for the day's subsistence work. Following breakfast, the camp director, teachers, teacher aides and Elders will introduce the day's subsistence activities, the values associated with those tasks and what effect the groups' labors will have on those who will receive the benefits (i.e, their families, Elders, those who have lost their providers, etc.) Each day the groups and their Elders will be assigned to different subsistence tasks with the understanding that every group will be able to participate in and learn each of the subsistence skills. During these activities, the Elders will supply the youth with the cultural knowledge necessary to perform each skill or task and teach the traditional values which infuse those tasks with meaning and spirit. After lunch each day the students will spend two hours on science activities. The teachers and teacher aides will work with the students in developing science projects using subsistence activities that are taking place in the camps. The teachers should help prepare the students for science projects they can develop in the camps. At the end of the day, after the evening chores and meal have been completed, the camp director will review the day's activities as a transition into a discussion of how subsistence tasks and values relate to those found in the western world. The goal will be to instruct our young people about how they can draw upon and apply their own traditional values to those of another culture so that they may survive in it-economically, spiritually and culturally. The evening will conclude with recreational activities (hiking, lap games, Native Olympics) and an opportunity for each of the camp groups to meet with their Elders, ask questions, share experiences and hear stories celebrating their ancestors' rich history and mythology. These three exciting camps will invite two students from each listed village. The pool of applicants will be incoming seventh- and eighth-grade girls and boys. The application deadline is April 21, 2000 and the names are to be submitted to Mark John at Calista Elders Council by May 4. The Bering Sea Coastal Camp at Umkumiute will host 28 students from LKSD sites, 4 from LYSD, and 2 from Kashunmiut. The Camp dates are June 4-14, 2000. Coastal camp villages are Scammon Bay, Hooper Bay, Chevak, Newtok, Tununak, Toksook Bay, Nightmute, Chefornak, Mekoryak, Kipnuk, Kwigillingok, Kongiganak, Tuntutuliak, Eek, Quinhagak, Goodnews Bay and Platinum. The Yukon River camp in Cuilnguq will host 16 LYSD students and two from St. Mary's School District. The camp dates are August 6-16, 2000. Yukon camp villages are Russian Mission, Marshall, Pilot Station, Saint Mary's, Pitkas Point, Kotlik, Emmonak, Alakanuk and Sheldons Point. The Kuskokwim River camp will have a base at a camp site inside Kuiggluk and a second camp set-up at Kialiq. This camp will host 16 LKSD students, 18 students from Kuspuk and 6 students from Yupiit. The camp dates are July 23-August 2, 2000. Kuskokwim Camp villages are Lime Village, Stony River, Sleetmute, Red Devil, Crooked Creek, Chuathbaluk, Aniak, Upper Kalskag, Lower Kalskag, Tuluksak, Akiak, Akiachak, Kwethluk, Bethel, Oscarville, Napaskiak, Napakiak, Atmautluak, Nunapitchuk and Kasigluk. As school districts that serve these village sites plan with Calista on this wonderful summer opportunity, we are anticipating strong support staff to assist the Elders. Culture camp applications are online at http://www.ankn.uaf.edu/culturecampapplications.html and need to be turned into Calista Elders' office by May 4. Students and parents will be notified before school closure. | |
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Yup'ik Region: Camp Nunapitsinchak by Julia Dorris:On the last evening of our stay as I sit in the boat while driving up the Kwethluk River, I have time to reflect on the past two weeks of my "apprenticeship" as a future Elder. Annie Fredericks from Chuathbaluk and myself, along with all the Elders of the camp, are on our way to pick blueberries. It's sort of a nostalgic feeling as I look at the Elders around me. In the driver seat from Kwethluk is John Andrew Sr. His wife, Annie, is seated directly behind him; to the right of me is Annie Jackson of Akiachuk (no shortage of Annies at our camp!) and co-pilot of the boat is our one and only "Mitzy" of Akiak. I have to tell you about Mitzy and provide an explanation of his name. He was just adorable during introductions on the first day of our arrival. He speaks very little English and yet he courageously introduces himself and even explains his nickname, Mitzy. In broken English he gives his name, Wassilie M. Evan, and then his Yup'ik name, Mis'ngalria, hence the "shortcut" as he so aptly puts it-Mitzy. Half of the students speak and understand Yup'ik and Calista provided an interpreter, Alice Reardon, who is very good with everyone. The students, Elders, teachers and chaperones all enjoy her. We are very fortunate to have her as our interpreter. There are seventeen students. Nine are upriver students from Crooked Creek, Chuathbaluk, Aniak and Upper and Lower Kalskag. The remaining eight are from Tuluksak, Akiak, Akiachak and Kwethluk. Our day starts in the girls sleeping quarters with the wake up call by Annie Evans from Aniak. Three students are selected daily to do kitchen duty, lunch duty and after-dinner duty. After breakfast the students divide into groups of three and rotate between teachers, chaperones and Elders. The groups choose different experimental projects related to Native science with Alan Dick, Annie Evans and Michelle. When complete, the students are to do a demonstration and report on their findings. John and Mitzy show the boys and anyone who is interested how to hang fish nets. The girls bead and some make sewing kits. The Elders identify different medicinal and edible plants and their uses. Every evening after dinner the Elders have what we call Elder Hour. They pass on their advice and wisdom to not only the students, but to myself and the other adults involved. Alice translates a question-and-answer session after the Elders speak. What is very impressive is the fact that Alice also records the talking sessions with Elders. It is impressive that she is going to transcribe the tapes and Calista will have on file a very valuable gift from these Elders. We need to learn all we can from all our Elders. They have a gift worth giving and passing on, which if we are willing to listen will be of great benefit to us. We in turn must pass it on. It is our heritage. Reflections We were fortunate to have had a few nice days to go on a salmonberry picking excursion. We went to Lumarvik which is downriver from Bethel and made camp for two nights. The kids picked a bucket of berries for the Elders Council which I thought was very nice. The camp is above the village of Kwethluk known as the Moravian Children's Home or Nunapitsinchak. One of our Elders, Annie Jackson, said when she was younger she used to be a resident employee of the children's home. Our cook, Michael Andrew from Kwethluk, and Peter Galila of Akiak had a set-net and the fish they caught were cut by the students with a watchful eye from the two Elders-Annie Jackson and Annie Andrew. For the girls it was a very important learning experience; some had never cut fish before. The fish were hung by the boys who obviously had never hung fish before and were firmly taught by the Elders. Besides the camp directors, Andy and Staci Gillilan, I cannot forget Vern Fredericks, husband to Annie Fredericks from Chuathbaluk-they were both chaperones. Vern lived most of his life in Anchorage and for him this was a learning experience too; the Elders, John & Mitzy, took him right under their wing. Along with Peter Galila, Vern and Annie Fredericks, Michael Andrew and myself, it was meaningful in that we learned we must continue to teach alongside our Elders as our first teachers. I thought this camp went well. I look forward to seeing it in the future as improvements are made. It's a good experience for the young who unfortunately are losing their culture and subsistence way of life, as well as some of their Native language. I feel this camp opportunity takes the necessary step in educating them in ways they are losing or have lost. | |
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Yup'ik Region: Cultural Accuracy in Curriculum by Esther A. Ilutsik:Apparently, the complications of language did not enter the minds of those academics whose goal it was to publish works that were only understood from the Western perspective. Language in itself is not only for communication, but to organize one's thinking, to direct reason and analyze nature (from Language, Experience and Illusion, by Prof. K.V.K. Nehru). I have been trying to understand how those ethnographers in the late 1800s were able to document traditional Yup'ik knowledge and have it recorded and published within such a short time frame, which seems like such an unrealistic endeavor, especially if one understands how hard it is to translate humor from the Yup'ik context into the Western context. The humor can easily be lost in translation because it is retained within the context of the culture, where " the fact of the matter is that the 'real world' is to a large extent unconsciously built up on the language habits of the group" (from Language, Experience and Illusion, by Prof. K.V.K. Nehru, who cites Whorf and his teacher Edward Sapir.) Likewise, we have the same problem with the historical context of the Western educational system (since the late 1800s) and the on-going efforts at "educating" the indigenous people utilizing the English language, even though the results have continued to disappoint those who utilize assessment tools that are generic to the Western-based culture. It is important therefore, that Native authors and educators take a more active role in documenting traditional knowledge and helping to prepare curriculum materials So I can begin to understand the frustrations that Elder Annie Blue shared as we reviewed examples of childrens' literature, much of it written by non-Natives. The information presented was too often an unrealistic and inaccurate portrayal of the Yup'ik people. The same problem continues today with professional educators who are asked to write curriculum addressing the cultural context. It is important therefore, that Native authors and educators take a more active role in documenting traditional knowledge and helping to prepare curriculum materials that reflect a strong understanding of cultural ties and most importantly the language and local knowledge base. Nita Reardon and Esther Ilutsik at the the first meeting of the Yup'ik Literary Review Board held Dillingham October 24-27, 2003 | |
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Yup'ik Region: Elders' and Youth Conference Explores Yup'ik Culture by Esther Ilutsik:I have to treat them as I would my own brothers and sisters (meaning respecting them and helping them out when they are in need; I have to call them my brothers and sisters using the proper terms for older brother, an'ngaq, or oldest sister, alqaq, or younger brothers and sisters, kinguqliq. As the parallel aunt, I would call my sister's and brother's children nurr'aq (and this is only from the female point of view.) Logically, within the Western worldview (that many of us were raised in), we assumed that we would also call our parallel nieces and nephews our children but that is not so. Those are just some of the complexities of the Yup'ik kinship system which was the focal point of the Elders' and Youth Conference that was held in Dillingham, May 4-6, 2001. Representatives included Elders, teachers and students from New Stuyahok, Ekwok, Portage Creek, Aleknagik, Manokotak, Twin Hills and Togiak. We also had representatives from here in Dillingham. About 60 people participated at the Dillingham Elementary School gym. The conference began with a potluck dinner and a warm welcome from Dewayne Johnson, Curyung, Tribal Council Chief and from Dillingham City Council member and mayor, Chris Napoli. Mr. Johnson introduced himself and identifed his parents, siblings and other relatives-what a great way to begin the conference! This presentation was followed with Yup'ik oral stories presented by Ina Bouker, a certified teacher currently on leave from the Dillingham City Schools and a member of the Ciulistet Research Association. These stories weaved in dances; Bouker's five-year-old son, Nicky, was the drummer and her daughters, Nia (nine) and Atkiq (four) were dancers. The audience was enthralled as Ina used both the Yup'ik and English language. This was followed with the local Aruvak dancers, the New Stuyahok dancers and Manokotak student dancers sharing and exciting the audience with dances of the past. The evening concluded with Elder Slim Yako, formerly of Aleknagik and currently residing at the Maarulut Eniit Assisted Living Center, drumming and singing songs of his youth. The following day began with linguist Marie Meade helping to facilitate the discussion and investigation of traditional Yup'ik kinship and proper protocol used in interacting. After an exhausting day, we wrapped up with a special evening youth dance that was planned especially for all the student representatives coming in from the villages. On the final day we had the Elders each present an oral genealogy that was fascinating to listen to. The students followed, presenting their own genealogies. The teachers then shared how they were going to implement this information within their own communities and classrooms. It was such a wonderful way to end a conference-the Elders knowing that as educators we are attempting to bring back some of our own values that have fallen by the wayside. | |
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Yup'ik Region: Fifth Annual Calista Elders and Youth Convention by Mark John:The Fifth Annual Calista Elders Council Elders and Youth Convention will take place March 27-29, 2003 at Kotlik. The first day will be the annual meeting of Calista Elders Council, which includes an election of the board, reports from CEC staff and presentations from agency representatives with interest in Elders. The next two days will involve presentations on "Kevgiq" (Messenger Feast), talks on traditional Yup'ik values and Kevgiq performance and demonstration by Kotlik and Stebbins Dancers. With this event, we are going to document Kevgiq which is a major ceremony that is filled with teasing, ridiculing, sharing, giving, strengthening family ties, bonding as a community, etc. With the documentation gathered from the convention, we will make a video tape and provide information that can be made into books for students and the general public. This will be an excellent way of passing on Yup'ik knowledge and tradition. When the churches and the schools were established in the region in the late 1800s and early 1900s, they discouraged the practice of traditional ceremonies. They argued that the ceremonies were demonic and made the Native population suffer by giving away too much of their food and material belongings. The items that were given away were distributed to the elderly and to those without providers. This practice was a traditional way of providing social welfare. In most areas of the Yukon/Kuskokwim Delta, the Yup'ik were forced to move towards accepting the Western way of life and abandoning traditional Yup'ik ways of being. This made the Yup'ik Elders back away from traditional ceremonies and practices. The Elders also backed out of passing on this valuable knowledge. It is important now to bring out those ways and document them while we still have Elders with that knowledge. This project fits right into two parts of Calista Elders Council mission statement. It fits into " . . . striving to maintain and preserve the cultural, linguistic and traditional lifestyle of the Natives of the region" and "foster and encourage the education of the young people within the Calista region." Since we have made culture and history our niche in the region, this project fits right into the activities that we have been focusing on. It will be as excellent addition to the progress Calista Elders Council has been making in documenting important activities of our culture. | |
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Yup'ik Region: Gathering the Resources by Nita Rearden:by Nita Rearden, Lower Kuskokwim School District Some of you will remember when our parents, grandparents or great grandparents saved practically everything. They saved items like canvas, flour and sugar sacks, Crisco and coffee cans, Blazo and kerosene cans, Blazo boxes and different types of glass bottles. Each item was recycled in such a way that nothing was wasted. For instance, Blazo boxes were used for cupboards or storage containers; flour and sugar sacks were used for dish towels, diapers or even undergarments if mothers sewed; empty cans were used for kitchen and tool containers or dog dishes; gallon Blazo cans were used for seal-oil containers or other purposes. I remember one time I was traveling to Fairbanks after the holidays with a Blazo can full of seal oil in my hand. My mother recycled every resource material she could. At the Anchorage airport, when I walked through the line to get on the jet, a security officer stopped me and told me I could not take the Blazo on board. I answered her that it wasn't Blazo, but the content was seal oil. She didn't believe me and said she would have to check it. Oh boy! I mentioned to her the contents would make the airport smell. She went ahead and opened it anyway. The truth did come; she wrinkled her nose and the people behind me smiled and my friends laughed. Do you remember as a child all of the materials we collected that were considered trash but we used as toys? We gathered cans for our play dishes or parts of clothing. We put cans on our shoes to look like we were wearing high heels. We used grass and wooden sticks for dolls because we could not take our nice homemade dolls outside. We used willow branches for bows, slings and arrows to hunt pretend grass seals. We collected pebbles for play bullets, marbles or food. We used sticks for storyknifes when we were not allowed to take out the beautiful decorated, ivory storyknifes. We made do with whatever we could create in order to play and pretend. All of what we did was good! We were using hands-on experiences in the content areas of science, social studies and language arts. Today we find our own little people would rather watch TV, play Nintendo or sports instead of utilizing natural resources. Parents found out that these distractions are convenient for babysitting but don't realize the harmful effects. Our respectful ancestors taught us to collect resources from nature such as animal skins for clothing, plants for food and medicine and grass, tree barks and roots used for dishes or for water and berry buckets. When we collected these items, we learned skills such as sewing, taking care of animals, hunting and more. Our background dealing with these resources has made us strong Alaska Native people! Our resources are real! When a person is connected to either land, religion, home, culture or school, the person has an anchor to their identity. Today we gather some of these same materials for beautiful Native arts and crafts to sell or make gifts for someone special. Money has become an important part of our gathering. So many resources are available from the stores, we see many items wasted whether it is food, household items or other materials. Most everything ends up in the dump! As an educator we still gather resources. They aren't necessarily the resources our ancestors taught us about but they are necessities for classroom use as books, textbooks and writing supplies. Teachers gather resource materials to help them become better teachers in order to meet the needs of their students. Many educators today are researchers. We search to gather information especially if we believe what we worked for is the right thing. For instance, in my job, I look for research on bilingual materials in order for parents in our district to understand that speaking two languages is better than being able to communicate in only one. Research shows that as adults, being able to communicate in two languages helps us to be better problem solvers. When I was thinking about what topics I could talk about for this conference, I thought of many issues, issues such as the English-only law, the new bilingual law, subsistence, loss of languages, benchmark testing, high school graduation qualifying exams and quality schools-all of which are issues that affect us. I thought of how I could discuss these matters, but you know what? Without the background knowledge we have gained from a resourceful childhood, we would not be able to deal with any of these issues. Just recently a teacher from Atmautluak and I were discussing how children learn. She told me about an interesting moment she had with her father when she became a teacher. He told her that a child is like a tree acquiring many branches. The branches of the child increase as he learns new concepts. New branches continue to grow when they are utilized well. Sometimes branches stop growing when a person drops his cultural background. From this I learned we can discuss issues and link them to our cultural background. It is important that our children know how to utilize their cultural resources! This year it seems like we have very strong issues to deal with. I think the Alaska Native Eductors' Confrence is an important place to begin. Communication and understanding of the issues is important to allow us all to grow another branch. Let's continue to gather our resources to help one another and our children. Quyana qanemcivqarlua. | |
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Yup'ik Region: KuC 1999 Graduation Address by Cecilia Martz:Graduates, Regent Croft, Dean Gabrielli, faculty, staff, students, parents, friends-especially those of you who traveled to Bethel to be part of our graduation ceremony-welcome and quyana cakneq for coming. For you, the graduates, this is a special day. You will remember this day, April 30, 1999, as a significant experience in your lives. It marks what you have accomplished and completed up to this time in your life, but it does not mean that you quit accomplishing and completing other objectives you have for tomorrow, the next day, next year and five years from now. Days such as this one elicit recollections of other significant experiences from our past. Our past experiences have made us who we are today, shaping how we think, what values we have, how we treat other people and how we view the world around us. Certain people figure prominently in our lives-people who have had a tremendous influence on our lives-and we give those people a very special place in our hearts. One person who helped shape my perspective of other people, religions, races, regions and anything different, was a religion teacher I had when I was going to school at St. Mary's High School. We had nuns (sisters), priests, brothers and later, lay volunteers as faculty and support people. I was in junior high and we had been studying about heaven and hell-places where we go after we die. I had been told that only Catholics would go to heaven. That really bothered me for years because it went against what my dad and other relatives had taught me about judging other people. Anyway, I raised my hand (we had to raise our hands to be recognized and once recognized, we had to stand up to ask our question or say what we had to say). The nun (her name was Mother John), looked at me with a martyr's look on her face. She was probably thinking, "Oh, dear, not her again!" but she called my name. So I stood up and quickly said, "Mother, if only Catholics go to heaven, I don't want to go there." I could hear the other students' loud intake of breath and I could also imagine them thinking, "Surely, she is going to be excommunicated and she certainly is going to hell." Well, Mother John looked at me and the other students very thoughtfully and said, "Cecilia, no, that is not true." The other students again did their audible intake of breath . . . surely Mother John was also going to hell. She continued: "There are many religions in the world. All people, whether they are Baptists, Methodists, Zen Buddhists or whatever, will go to heaven if they live good lives according to how their religion and their cultures dictate." I said, "Good, then I'll go to heaven." I will never forget the lesson in tolerance she taught me. She also taught me to do my best in everything that I do-washing dishes, writing a course outline, cutting fish, making a presentation or giving a speech. One other very influential person in my life and one who has the most space in my heart, next to my husband and children, is my father, who passed away 23 years ago. He always knew the appropriate times to say to me what he felt I needed to know. He showed me and other young people proper conduct by his actions and by pointing out the actions of others. "Our past experiences have made us who we are today, shaping how we think, what values we have, how we treat other people and how we view the world around us." One morning at camp, when I woke up, he said to me, "Tacung, (a special name just for me from him) anqaa (go outside)." So I went outside and stayed out there for a while and then went back in the tent. I had no idea why he wanted me to go out. When I went back in, I had my tea with milk and fry bread. After a while, my dad asked, "Which direction is the wind blowing from?" Had I checked where the wind was blowing from? Of course not. I had just gone out like he told me to and came back in. Some time later, he again asked me to go out after I woke up in the morning. So, again I went out, and what did I make sure I did? I checked where the wind was blowing from. I went back in and had my tea and fry bread. A while later, my dad asked, "What do the clouds look like?" Oh dear, did I look at the clouds? No, I had not looked at the clouds. Still later, he again asked me to go out in the morning before breakfast. This time what did I make sure I did? I made sure of the wind direction, made sure I could describe what the clouds looked like and I went further. I looked to see if the river tide was up or down, if the mountains looked high or low, if there was a blue reflection where the sea was, what birds were flying, what animal sounds I heard. I made sure I could answer any question my dad asked. After a while, I went in and had my tea and bread, at the same time waiting for "the question." While I was eating, my dad said, "When the clouds are stretched, the wind will pick up that day. If you see shimmering on the horizon, the ground is pushing the heat from the sun upwards. When you see what looks like fog rising from the lakes and ponds, their heat temperature is balancing with the air's." From that day on he started teaching me about the weather in different seasons because he knew I had learned to observe my environment. To this day, I still take careful note of my surroundings and can tell, generally, what the weather is going to be like each day. My dad was giving me scientific knowledge about our environment. In the same way, he taught me social studies by alerting me to different people's behavior. He taught me to read and write my own language. He taught me environmental biology and he kept teaching me until the time came for him to leave us. He also approved of Mike, who later became my husband. He also gave to me what has become one of the cornerstones of my personal values, a solid foundation for who I am. When I started leaving for school at St. Mary's, one of those times, he said to me, "Tacung, learn as much as you can about the Kass'aqa, they are here to stay. Their numbers will increase over time. Taugaam angurrluqapiareq qaneryaraput, cayararput-llu nalluyaguteryaqnaki." Angurrluk is a very strong word which translates roughly to "Never, never, no matter what!" or as Nita Rearden said, "Ever, ever, ever, not, not, not!" It's that strong of a word. My father said, "Never, never, no matter what, are you to forget our language, traditions, ways of doing things." (The English language sometimes is very inadequate to convey equivalent meanings.) So I follow that strong directive to this day to the best of my ability. Many of us who are following that directive in our lives and our work, especially people of my age, are starting to retire. Those of you who follow us must take up the responsibility to ensure that our language and culture continues to thrive. Our Elders have repeatedly begged us to do so. The Yukon/Kuskokwim Delta is the heart and soul of the Yup'ik language and culture. It is imperative that you remain vigilant and outspoken so that agencies, especially the educational institutions, will continue to show us, the people they are here to serve, that the continuation of our language and culture remains one of their highest priorities. This is a heavy responsibility that should never be ignored. There are many more people who have taught me and shaped me to what I am and affected how I think, and I thank those people from the bottom of my heart and soul. As you reflect on your own lives, think of those people who have influenced you and thank the Creator for them, and if you have the opportunity, thank them in person. So our lives go on. We keep on accomplishing and completing. We keep on learning. We keep on believing. We keep on hoping. We keep on being sincere. We keep on thanking. Most of all, we keep on loving one another. | |
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Yup'ik Region: KuC Language Center Revitalized by John Angaiak:The husband and wife faculty team, Sophie and Oscar Alexie, led the November 16 meeting at the Yupiit Piciryarait Cultural Center in Bethel, Alaska. With smiles, they faced some fifteen eager supporters from various local educational agencies and some listening in from as far away as the University of Alaska Fairbanks' Language Center and Scammon Bay, Alaska. The group discussed goals first before developing mission and vision statements in order to get a clear idea of KuC's intentions. Revitalization is focusing on preservation of the Yup'ik/Cup'ik languages as the centerpiece of group discussion with KuC taking the lead. Preservation could lead to a degree program, archive key dialects, work with Elders by having regional Elder conferences, identify language barriers and promote Native arts and crafts as an economic development option. To make these issues a reality, supporting agencies will remain united behind KuC and meet at least once a month. | |
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Yup'ik Region: Nurturing New Teachers into the Y/Cup'ik Culture by Esther Ilutsik:A similar learning model is being used with the new teacher orientation sessions that are being implemented throughout the Yup'ik region. With the guidance and blessings of our experienced Native educators we have begun a new (but actually old) method of providing a cultural orientation base for all the new certified teachers coming into the Y/Cup'ik-serving districts. Specifically, we are using the Yaaveskaniryaraq Cultural Education Model developed by Cecilia Martz and Lucy Sparck, originally of Chevak and presently residing in Bethel. The Ciulistet Research Association in cooperation with the Southwest Region School District has received a small grant from Alaska Department of Education & Early Development, Division of Teaching and Learning Support, to train four facilitators who will develop a nine-month, site-based cross-cultural orientation program for the 2003-2004 school year. The first training session will begin with consultant Cecilia Martz introducing the participants to the Yup'ik philosophy statement titled, C/Yuuyaraq that was developed by a group of C/Yup'ik Elders and teachers. This will be followed with a series of intensive training sessions and will feature one pilot site where the facilitator will actually interact with certified teachers and Elder consultants. Each facilitator will be responsible for creating their own site-based model for implementation for the coming year. The site facilitators are Esther Stauffer who is the federal programs coordinator with the Dillingham City Schools, Margie Hasting who teaches in New Stuyahok, Christine Andrews who is the bilingual specialist for the Southwest Region Schools and will be the facilitator for the village of Manokotak and Evelyn Yanez who is a retired teacher out in Togiak. Another model is emerging in the Lower Kuskokwim and Yupiit School Districts in cooperation with the Association of Village Council Presidents where the facilitators are trained as a team. Nita Rearden, Education Specialist/Academics; Walter Tirchick, Yup'ik Translator and Fannie Andrew, Itinerant Literacy (all with the Lower Kuskokwim School District) and Mary Alexie and Maggie Williams, both teachers with the Yupiit School District, are participating in a series of intensive workshops where Cecilia Martz guides them through in-depth learning of Yup'ik knowledge-based activities. These activities are processed, internalized and then presented at the scheduled orientation sessions for the new teachers within the respective school districts. LKSD is doing it as a semester pilot test now. After taking a class in Y/Cup'ik from Cecilia, the three facilitators are translating the lectures. Presentations of cultural orientation includes lectures, reading materials, oral storytelling and application of lectures through hands-on cultural activities planned by facilitators. Teachers who are taking the class are requested to do their site-based research using Elders as their primary source for their written assignments. Our class also includes videos with Elders and discussions. We are using the guidelines developed in February for Cultural Orientation for New Teachers. The two cultural orientation models that are being developed will be tested this next school year and we are anxious to see the birth of the "infants" who will have been provided much positive culturally-based nurturing. Congratulations to two more emerging Native educator associations! The Yupiit School District has established an interim board: Sophie Kasayulie, Annie Kinegak, Maggie Williams, Mary Alexie, Katie George and Alberta Dementle. They are tentatively scheduled to meet on April 8, 2003 to establish bylaws for their association. The Kashunamuit School District has also established an interim board: John Pingayak, Phillip Tulim, Dottie Chayalkun, Lisa Unin, Rebecca Kelly, Teresa Ulroan and James Anyuluk. They convened a meeting on March 25, 2003 to establish bylaws for their association. Welcome and we all look forward to working with you. | |
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Yup'ik Region: Our Indigenous Cousins by Qirvan Abby Augustine:The Fifth Tri-Annual World Indigenous People's Conference on Education (WIPCE) August 1-7, 1999 in Hilo, Hawaii was definitely the most unique professional conference I've ever attended. It was almost like a dream. Perhaps one of the greetings given in a brochure I picked up summed up the overall feeling of the conference: Aloha Kakou e na hoa 'oiwi mai Kahiki mai, mai na kihi 'eha o ka honua nei (Warm greetings to our indigenous cousins from all over the world.) It reminded me of one of my encounters with a Hawaiian lady who said she was part Eskimo through an Eskimo whaler from before. We broke out in laughter saying, "Maybe we're cousins!" There definitely was a feeling of camaraderie in the air. Our hosts, the Native Hawaiians, had begun the conference planning in 1996, so from the beginning to the end, in spite of the many indigenous people represented from all over the world, the conference went smoothly. One of the first welcoming activities was a "Welcome of Visitors" where everyone gathered at the Hilo Bayfront. There the islanders greeted the participants traditionally in what they called "Arrival of Canoes" through thunderous chanting and dancing depicting the symbolic arrival of the visitors to their islands. As the canoes neared the shore, it was exhilarating to witness the chanting going back and forth from those on land and those in the canoes. After that we had an opportunity to participate in a sacred Awa ceremony. An Awa ceremony is a formal Hawaiian welcome, usually reserved for the most important guests. Elders were given special seating in a protective shaded area. In Hawaii, the Elders are regarded as Kupuna and referred to personally as Uncle or Auntie. Even though they weren't related, everyone addressed them with much respect. Respect for Elders was also evident in the other cultures that brought their Elders. It was a familiar relationship for us from Alaska with our Elders. The rest of the participants sat on the ground quiet and still, as expected. After the Elders, we were given half coconut shells filled with Awa juice, the special beverage drawn from Awa plant roots used during Awa ceremonies. We quietly drank the sacred drink. Respect for Elders was also evident in the other cultures that brought their Elders. During the first evening there was another welcome by the organizers of the conference. One of their comments was not to pay too much attention to our notes but to make an effort to meet and get acquainted with the person next to us whether it was in the cafeteria or on the bus. Along with that, even though it wasn't announced, we gave each other small gifts from our respective cultures. This allowed us to exchange ideas and addresses for further networking. During the evening, different groups performed and presented gifts to the conference organizers. We felt very honored and fortunate to have Mr. Ackiar Nick Lupie from Tuntutuliak, Alaska to speak for us. He was traveling with his daughter Nanugaq Martha Perry and her family. Our group presented a nasqerrun (headdress) and tegumiak (dance fans) as gifts from Alaska. Another very unique aspect of the conference was recognizing our spiritual side of life. In one description of the educational strands, they included, "we are able to invigorate our commitments to these fields of interest, find and cherish new relationships and begin to strengthen our spiritual and professional networks around the globe." In many of the presentations we attended, it was very common to have a brief traditional opening prayer by an Elder in their language. In our presentation, we had an opening prayer by Mr. Ackiar Lupie and a Yup'ik dance before and after the presentation so we did not feel so out of place doing it. There were eight educational strands of WIPCE: 1. Arts and Education (movement, song, culture and storytelling) 2. Educational Policy and Leadership (developing policies and developing our own styles of leadership) 3. Health Education and Healing (indigenous health practices and beliefs) 4. Language Movement (language practice, preservation and policy) 5. Philosophy of Education (philosophy, spirit and culture) 6. Science, Technology and Education (science and ways of knowing and teaching that brings ancient knowledge into modern practices) 7. Teaching Practice and Indigenous Curriculum (teaching practices and how curriculum can be experienced more fully) 8. Justice, Politics and Education (sovereignty, land, freedom and how education dovetails into action, policy, programs and movements) There were many interesting sessions to choose from. Our conference booklet had one hundred twenty pages. We found ourselves making the selections the night before because of the wide range of choices. A few of the sessions included titles like, Mahi Whai-Working with String; Restoring Balance: Elders in the School; Aisiimohki Program, a School-Based Traditional Disciplinary Program, Indigenous Spirituality, Research in American Indian and Alaska Native Education: From Assimilation to Self-Determination; Native Hawaiian Curriculum Development: A Study Identifying Critical Elements for Success; and our presentation, Ayaprun Elitnaurvik Yupíik Immersion: Strengthening Our Alaskan Yupíik Eskimo Language and Culture with Cingarkaq Sheila Wallace, Angassaq Sally Samson, Atíanaq Veronica Michael and I presenting. Initially I dreaded a five-day conference thinking of all the sitting and listening we might be doing but it turned out that Tuesday and Thursday were spent on what was called "excursions", where we spent the whole day on informal presentations in a Hawaiian village. We were bussed to our particular selections. Our first excursion was going out on a traditional canoe into the ocean. Before going out, our host described and explained how traditionally canoes were treated with respect because of the food they brought back from the ocean. When we went out, we paddled in unison and before we knew it, we were riding with the big ocean waves! We didn't get out very far, but I sure didn't mind. I had never been in big waves in a canoe before! All in all, attending this conference was empowering both spiritually and professionally. I returned with a feeling that we are a part of a larger group recognizing the importance of our heritage and are not alone in this struggle. It reminded me that there are many successful language immersion programs elsewhere that we can look to for support when we need it. We must also be careful not to look for answers elsewhere and remind ourselves, as does the theme of the 1999 World Indigenous Peoples Conference on Education, that "The Answers Lie Within Us." Special thanks to the Alaska Rural Systemic Initiative through the Alaska Federation of Natives for their continuing support. Editors note: The next World Indigenous Peoples Conference on Education is scheduled for August 4-12, 2002 in Calgary, Alberta, Canada. I returned with a feeling that we are a part of a larger group recognizing the importance of our heritage and are not alone in this struggle. "We are able to invigorate our commitments to these fields of interest, find and cherish new relationships and begin to strengthen our spiritual and professional networks "around the globe." | |
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Yup'ik Region: Russian Mission Junior High Goes to Japan:This article first appeared in the Lower Yukon School District newsletter, third edition Nine junior high students from Russian Mission spent one week in Japan this past February. The purpose of the trip was to give a presentation at a symposium on the environment sponsored by World School Net. Through this internet organization the students have shared information about their lifestyle with students from around the world. At the symposium they presented the story of their relationship with the natural world and also presented the ecological issues that threaten their way of life. The presentation was impressive both for the poise with which the students presented themselves and for the insight they gave to an audience unaware that subsistence was still being practiced. Then they danced and the serious tone of the conference turned to one of celebration. They brought this celebration to other schools and communities in Japan. Everywhere they were greeted with excitement and interest because of who they are. This is Natumi, Karin and Tomoka with our head-dresses. Karin couldn't stop laughing when she put on my quspuk. We visited their school and we also spent a day with them in the wet, white snow. When I left Japan I felt like crying because I didn't want to leave those girls. -Charitina Nick The Elders came over to the community center to teach us how to make rope from rice straw. At first we were confused, but then we caught on. We had to roll the grass and make rope long enough to use to make sandals. We had to hold the grass with our feet. All the Russian Mission kids made sandals. It was really special to work with the Japanese Elders. -Kenny Vaska Everyone liked the food we ate in Japan. The Japanese people let Russian Mission students try all their different foods. It was our first time eating many of their foods. The students did not know how to use chopsticks at first, but they learned how to use them in a couple of days. Some Elders from Shiozawa came to the community center and taught us kids how to make rice balls. -Victor Belkoff Some of the Nakano students showed us around Tokyo. Then we visited their school. Most of the group checked out the music and sewing classes. Later at the assembly in the gym we showed them our dances and they showed us their sword fighting and drums. -Margie Larson At the reception we taught everybody how to dance and they loved it. After the dances I let Suki try on my quspuk and Jamie loaned hers to another girl. We shared rooms with the girls from Japan and from Israel and they were fun to hang out with. We played card games almost all night. By the time we woke up they were already gone and we never got to say goodbye or give them gifts, but they left us a card that said, "best friends forever." -Charitina Nick | |
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Yup'ik Region: Sound Mapping:There is no sound of silence for us. Hike up a hill, stroll across the tundra, find the quietest place you know and there will still be a healthy spectrum of sound-even if it is only the thump-thump of your heartbeat. The American composer John Cage locked himself in an acoustically "dead" room at Yale University to prove this very point. It was noisy in there. The intent of this article is to provide teachers with a simple lesson in acoustic perception that can be applied in any number of interdisciplinary contexts. The lesson plan requires brief preparation. Explain to students that the object of the lesson is to sharpen their acoustic perception. Perhaps after a long pause-intentional wait time-ask students about what they hear, perhaps the fluorescent lights, the chatter in the hallway, etc. Then take them on a walk. In my own case, we walked from Aniak High School to a path that was several hundred yards away from the main road. It was the sort of place that was on the edge of the envelope between our community and the wilderness that regiments our context(s). Explain to students that their acoustic center will be an "X" on a blank sheet of paper. Explain that their task is to spend 15 minutes or so "mapping" the orientation, the source, and even the strength of every sound they hear. It is important that they understand they must be utterly silent and stand at least 20 feet away from each peer. This enriches the collection of data and the implicit perspective of the sound maps. In my applications of this lesson, I was fortunate to receive some fine pieces of writing (please see sidebar "Moment of Zen"). I encouraged students to focus on keen perception-clearly an element of strong writing. As well, I suggested that onomatopoeia, -that is direct quoting of sounds-would enhance their writing. I never knew that chickadees chirping, snowmachines roaring and even the sound of one young man falling out of a tree, could elicit such exquisite refractions. "Holistic learning involves a multilevel approach in which the learner is encouraged to understand many aspects of an idea at the same time as well as interrelationships between ideas." (Rhodes, 1988). I collected this quote from Alaska Native Education: A Statewide Study of Alaska Native Values and Opinions Regarding Education in Alaska (2001). I firmly believe in holistic learning, where all students can take a given experience and shape it into a product of learning that is specifically their own. As an extension of this notion, I find that teaching students to write only happens when they discover an extension of their self-identity, that is, a way to attach a verb to the pronoun "I". Finally, I wish to thank Michael Lyons from the Roger Tory Peterson Institute, Jamestown, NY for the inspiration for this lesson. | |
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Yup'ik Region: Teggneret Tegganret by Tacuk and Yurrliq (aka Cecilia Martz and Nita Rearden):Here are a few excerpts from what they presented. Most of them made their presentations in their own languages, so someone had to interpret for them. Ayaginareq John Phillip, 77, Kangirneq * When my mother would put my footgear on in the morning, she would advise me on how to behave during the day. The most important advice was always to love other people. * We went to the Qasgiq to listen and learn from the Elders who were constantly teaching. * Don't live your life without a guide/mentor because you won't live right. * Be watchful and always be aware. Be aware of everything around you and never forget them. Listen to oral teachers. * My father taught me about our environment. I had to use all my senses to learn what I was being taught. * I bring my grandchildren and great-grandchildren out and teach them. Cungauyaraq Annie Blue, 85, Tuyuryaq * Apurin used to assemble us to teach. He would advise us never to forget what we heard/learned. If a person departed while being taught, he/she is shortening his/her life. They are like spoiled fish. * A married man should live without internal anger, even when his children go astray. * Our teachings are the truth. * Follow our way of life and love each other. Kaayistaan Marie Olsen, 77, Juneau * It is difficult to raise children who follow another way of life. * Fishermen are scientists. They learned all about fish. They can even identify their type by how they jump out of the water. They know where animals are. * All should take care of themselves and appreciate everything. Igvaq Pauline Hunt, 73, Qerrullik * Even though people do not know their ancestors, they follow in their footsteps. * Our learning environment is our wilderness. Camping is learning through the seasons. Even though you don't attend Western school, we educate you. My mother taught me what a woman has to know and my father taught me what a man has to know. Paniguaq Peter Jacob, 79, Cukvagtuli * Educators, teachers, administration . . . when they have inservice training, they should include the Elders. That way they learn to support and help each other. Qaggun Mary Lou Leavitt, 81, Barrow * Speak only in our languages. Speak to grandchildren in our languages because their abilities decrease as they grow older. Our grandchildren and great grandchildren can learn to be truly bilingual. Pass on the language. * It is very hard to watch our young people live the way they live these days. Lubova Lucille Davis, 78, Kodiak Island/Karluk * Things have changed. The young people today ask for payment. It is very difficult to practice reciprocal learning. * Always give a child a chance. They can be so proud of their accomplishment no matter how small. Children learn from their parents. Listen to each other. Keixwnei Nora Dauenhauer, 74, Juneau * Everyone guided the children, not only the parents. Everyone raised the children. * All the women used to know how to make baskets. The men were super carvers. We can teach our children. * There are 20 languages in Alaska. When they go it will be a terrific loss. We can't go home, like the Europeans, to learn our languages. We are home. Neegoots Robert Charlie, 70+, Minto * I am the founder and director for the Old Minto cultural camp. We teach cultural heritage and continue to pass on our traditional knowledge. These are just a few excerpts from the Elder's wisdom which should be listened to and acted upon daily. They follow the culturally-responsive standards while teaching. | |
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Yup'ik Region: We Have Enough Why, But Not Enough How by John Angaiak:I am talking about Native families that have high achieving children in all subject areas. What role does culture and language play for them? The few that volunteer to answer say it's all part of a full education and not only the school's responsibility. They don't make excuses for their kids. They say parents should encourage children to learn whatever the school offers to them-Yup'ik/Cup'ik, mathematics, geometry, geography, Spanish, English, culture, etc. Also, feed them well and make sure they get enough sleep so they will be able to learn more easily. Whether teachers are Native or non-Native, they want to do their job and share everything they can with their students. Parents are a big part of whether children are successful and we have to support what they and teachers are trying to do. I want my children to be able to speak and live in the world wherever they want to be. I want my children to live a better life than mine. As a parent, that is my job. I don't want my kids to get stuck in one little part of the world for life. It is my responsibility to make sure they will never forget where they came from and who they are. Because of who they are, they will attend the best colleges and universities the world has to offer, if they choose to. If we have our Yup'ik University, they can attend that, too. As a parent, I have done everything I can to prepare my children to go out into the world and make their own way. They are off to colleges and universities and part of me is going with them. If I have done a good job, they will be successful in whatever life they choose for themselves. We spend a great deal of time looking at statistics to see where the best and brightest kids come from. We rarely seek answers from students and their parents as to why kids are going to college from our own villages. We have a lot to learn from parents whose kids are going to college. Perhaps we should be looking within our own communities instead of debating who has the best idea about Native education. There are large families where the parents have very little schooling themselves, but their children have received a college degree. How did so many of their kids complete college? How did they do it? Their answers are in the way they raised their children: "Don't let them go hungry. Make sure they get rest. Don't let them stay up late. They have to learn to be successful seal hunters. They also have to be educated to be able to get jobs and take care of their families." These parents never quit talking to their kids even after they are grown-encouraging them that learning is a lifelong process. The parents have something to tell, even if they are never asked. Where else can their children get the best advice during their formal education? Yet, we never bother to ask them why their kids are successful in school. There is similarity here to the way the Alaska Rural Systemic Initiative (AKRSI) relates to schools. It will tell you how if you ask. It has much to tell about how to prepare successful children. It has been around for a while, but it is only beginning to spread in school districts. It is not loud, yet speaks with fire once you understand it and is pleasant to hear when it speaks. Its grandparents are the Elders. I compare AKRSI to the silent parents. It comes from the heart down deep inside our roots and reminds us that we need to kick-start ourselves. AKRSI should reach out to parents as well and not just through institutional means such as schools and colleges. After all, parents start their children's education at home first. AKRSI is now making inroads within school districts but the schools should not be targeted alone to make AKRSI work. It is an exciting and important undertaking to include parents in the AKRSI movement. It is good to dream. I'd like to sit around with a group of families in the village, talking about traditions. When my turn comes around, it would be a nice way to excite the gathering with the subject of the Alaska Rural Systemic Initiative. We have enough why-now it's time for the how. | |
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Yup'ik Region: Yup'ik Treasures of the Past by Esther Ilutsik:In 1997 a group of Elders and educators traveled to the Museum fur Volkerkunde in Berlin, Germany to view Yup'ik items that were collected over a hundred years ago. Many of these items had not been seen by the Elders since their childhood and brought back many memories that at times were emotional but provided much valuable insight into a cultural group that has long been stereotyped. The photos taken during this visit were discussed by Elder Annie Blue of Togiak, who helped to present a workshop at the 2002 Native Educators' Conference entitled "Yup'ik Treasurers of the Past". She was accompanied by Marie Meade, Yup'ik linguist; Ann Fienup-Riordan, anthropologist and myself. The objects discussed were collected in 1881 by a thirty-year old Norwegian named John Adrian Jacobsen (jack-of-all-trades). He collected over 6000 items from Alaska alone and about one-third of those items came from the Yup'ik region. Many of them were slate blades, nephrite, amulets and other "stone-age" tools (items that were associated with "primitive" people of the world who fascinated the Europeans.) But he also collected everyday items that were used by women, men and children as well as ceremonial objects. We made sure that all the items presented at the workshop were visually informative, but we also provided background information on how the items were used, the ritualistic aspects of the items and materials used to fashion them. This in-depth knowledge provided "fuel for the fire"; many inquires came from participants who were hungry for knowledge of their ancestral background but we had to move along with many lingering and unanswered questions. We had initially hoped to select 20-40 items from the slides to include in a traveling museum exhibit, but the task of making a selection from all the items taken from our Yup'ik region over a hundred years ago was immense. I first thought that it could be done in a couple of hours with Elders and educators going through hundreds of slides and making selections of items that they would like to see in a traveling exhibit. Instead we only went through about a dozen slides when the time allocated for our session was up. The plan now is to re-schedule a two-day session where the Elders can more carefully make the selections. As for the beautiful skin mittens, they were made in that fashion for a young women's right of passage into womanhood. Details are for the women's ears only! Elder Annie Blue of Togiak demonstrating how the hunters would drink water from the pouch. Taken at the Museum fur Volkerkunde in Berlin. | |
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Yup'ik Region:Native Hawaiian Education Association Convention 2001 by Esther Ilutsik:Much to our surprise and delight the banquet was the Tenth Celebration of Ke Kukui Malamalama, Honoring Excellence in Hawaiian Education, sponsored by the Office of Hawaiian Affairs Board. "This celebration began in 1991 as a tribute to individuals, programs and groups who have furthered Native Hawaiians in achieving their educational aspirations. KeKukui Malamalama not only recognizes the academic achievements of Hawaiians in all fields of endeavors, but also applauds the incorporation of Native Hawaiian values, traditions and practices into the holistic education of our people. Ke Kukui Malamalama is a tribute to all those who make us, who encourage us, who teach us, who lead us to be the people we are and the people we can be" (taken from the Ke Kukui Malamalama Honoring Excellence in Hawaiian Education Program brochure, March 29, 2001.) The celebration began with the audience singing a beautiful Hawaiian song. Their voices were strong, pure, melodic and beautiful and it was apparent that the music reunited them with their Hawaiian beliefs and goals. We were again honored with leis and introduced to the audience (even my daughter, Michelle Snyder, was recognized and it tickled her that she was introduced as an educator and not as an eighth-grade student.) Following the buffet dinner we were honored to witness the achievements of four exceptional educators. They began with the Kapuna (Elder) educator, Wright Bowman, Sr., who is a master woodcarver and is retired from Kamehameha School; Pihana Na Mamo, a project coordinator in special education, DOE; Maggie Keola Hanohano, coordinator, Kako'o program and Kulia I Ka Nu'u program, Kailua High School, DOE; JoAnn Kaakua, community educator; and Moses Kim, Jr., retired teacher. On stage were four cloth-covered chairs (signifying honor status) and this part of the ceremony was co-chaired by two Kapunas (Elders). Kapuna Betty K. Jenkins and Kapuna Nalehua Knox began by giving some background information about these recognitions and recognizing past recipients, including Keiki Kawai'ae'a (she was one of the Native Hawaiian presenters at our 2001 Native Education Conference held in Anchorage.) The Kapunas took turns calling the distinguished educators on to the stage. As each of the honorees came forth they were greeted by the Office of Hawaiian Affairs Board of Trustees with leis and other gifts and then escorted to the chairs. When they were seated, the co-chairs took turns in sharing the honorees' accomplishments. It was obvious that it was an uncomfortable but honored situation for those being recognized. Following the acknowledgments, each of the honorees were given a chance to thank those who had given them this honor and recognition. I was especially taken with JoAnn Kaahuas' talk when she referenced Queen Liliuokalani who once said, "The way to lose an earthly kingdom is to be too inflexible, intolerant and prejudicial. Another way is to be too flexible, tolerant of too many ways and without judgment at all. It is a razor's edge-it is the width of a blade of pili grass." She used this quote in reference to their own 'opio (group) wanting structure and challenge and she shared an interesting personal physical challenge that she herself undertook during an excursion to Molokai as they hiked into Halawa Valley to Moa'ula falls. Queen Liliuokalani's quote made me realize that each of us have to look at our own cultural group and examine what has happened that we continue to "fight" for our self-identity-why has it been such a struggle? How can we strike the proper balance to sustain who we are in an ever-changing world? The evening came to a close with all participants holding hands and again a Hawaiian song was sung. Thus ended our evening leaving us with lasting impressions of indigenous people once again making the marks of their people. Beautiful! The next morning we were picked up and brought to the Native Hawaiian Education Association Convention held at the Kapi'olani Community College. As we registered, we were again honored with leis and were recognized at the general session. The theme of the conference was "KUPU A'E," which translates to "sprout forth" and is likened to growing things-it never ends. Last year's conference theme was "spring forth." Following the welcome and other formalities we listened to the keynote address by Dr. Manulani Aluli Meyer. According to the information found in the conference packet she was raised in Mokapu and Kailua on the island of O'ahu. Dr. Meyer has taught and coached for more than 20 years in alternative programs, from wilderness schools and Special Olympics to college-level athletic programs. She earned her doctorate from Harvard University with a focus on Hawaiian epistemology. She is dedicated to expanding the world's understanding of culture and philosophy and the way systems of knowledge and power work to impact what is constant in nature. She has written more than 15 articles on the subject and currently teaches in the Education Department at the University of Hawai'I-Hilo. The title of her address was "Ho'oulu'Ana-"The Time We Are In." Her message was dynamite! She enthralled the crowd with her knowledge and insight and emphasized "know where you are from so that you will know where you are going" and "our language teaches us who we are." She left us re-energized and in good spirits. Manu's presentation was followed with workshop sessions. Michelle and I participated in an I Wili'la session presented by Uilani Pualoa. This workshop focused on methods in which to determine personality strengths and limitations. Knowing the strengths and limitations of the people you work with will help in building a stronger collective group. We engaged ourselves in a little exercise by answering a series of questions. Each response was represented by a lower case alphabet letter which when totaled up would equal a certain type of personality strength. I was surprised at the accuracy of this little exercise (Michelle found this workshop delightful and began to point out different personality traits using the color code.) I was attracted to this session thinking it would identify Native Hawaiian colors and that I might compare them with the three main Yup'ik colors found on our clothing. It turned out that was not the purpose of the workshop, though it was quite interesting anyway. Following the lunch break we again assembled in the tent for the afternoon's keynote presentation by Carole Ann Heart, president of the National Indian Education Association. She spoke from the heart and experience. She emphasized that we need to teach our children their history from our own perspective. She shared a personal experience. When her daughter was a young girl she would drive her past Custer's house and she always told her that he was a bad man. Later when she started school she came home one day with a disturbed look. She asked her what was wrong and she told her mother that the school took a field trip to Custer's house and that he was a good man. She hugged her and proceeded to explain that there are people who believe he was a good man, but because of what he did to their people, he was not a good man to them, thus emphasizing her point that our history needs to be told from our perspective. She continued by indicating that history may have been different if Native people hadn't embraced and helped the foreigners who first came to our lands, suggesting that perhaps we should have had a stronger immigration policy (applause from the audience.) She then closed with a story of how outsiders like to study indigenous people. She shared a study by a German anthropologist who, after much observation, noted carefully in his notebook that the Native American women always walked behind their men. He concluded that the Native American women were inferior to the Native American men, but what he didn't know was that the women always made sure that the men kept two paces ahead-as a way to keep them in line. The keynote address was followed with workshop sessions. Lolly, Virginia and I presented our workshop titled "Indigenous Knowledge Documentation and Research Issues." We began our presentation with a traditional Yup'ik entrance song and dance (including Michelle). Our session was well received and ended with our group receiving a blessing and encouragement from Kapuna Edward Kaanana. He emphasized that we need to go forth and document correct information about our people-that accurate information needs to be published by our own people from our own perspective. Following the workshop there was an informal reception. It was fun to watch the Native Hawaiian educators at ease. Someone had brought a ukulele so they were singing and hula dancing (both sexes appeared to be in competitive sport.) It was fun to watch the sport in such a natural and fun-loving setting. This followed with the literary performance by OIWI: A Native Hawaiian Journal. I was so impressed with the readings. There were five to six assigned readings. They read their own work and works of other people. Some of the readings included indigenous musical instrument accompaniments. We were totally awestruck with the performance and the depth of feelings that accompanied many of the readings. Absolutely beautiful! The following morning the meetings began with a guest speaker, Makia Malo, who despite his lack of sight had been able to contribute to the education of the Indigenous Hawaiian children. He emphasized the importance of the word of mouth and the stories, and that educators need to be educated in the traditional methods of storytelling. The goal of educators is to excite the minds of the Hawaiian children. I was impressed with his goals and vision. This was followed with a keynote address by Dr. Jon Kamakawiwo'ole Osorio. According to the information in the conference guide he was born on the Big Island and spent most of his adult life as a resident of Honolulu. He is a Native Hawaiian with a wide range of interests and talents, including being a musician, author and scholar. He has a Ph.D. in history from the University of Hawaii-Manoa, and has made significant scholarly contributions towards advancing Hawaiian initiatives in education, leadership, music and publications. Dr. Osorio currently serves as an assistant professor at the Center for Hawaiian Studies, University of Hawaii-Manoa. His keynote address, titled "Speaking from the Piko," focused on the limitations of American education and how Native Hawaiians had much to offer to the education of their own people. He focused in on the "Piko," which I understood to be the spirituality of the Native Hawaiians and how this understanding and connectedness could provide the foundation that educators could work from. He encouraged us to look at what was being taught in the schools and especially to look at what is being taught about our culture. He stated that indigenous people need a sense of mission and belonging, and that the present school system is fragmented with specialized disciplines. He felt that the American educational system has too much of a focus on equality and separation of church and state. In his own experience, they "schooled out" his spirituality. People need that spirituality to be connected to the universe and to acknowledge that there is a higher being than we are. He closed by encouraging indigenous people to focus their attention on caring for our own people and that we continue the struggle to find a place for ourselves. He received a standing high status Native Hawaiian song (more respectful than a standing ovation.) This was followed with the last strand of workshops. Michelle and I participated in "Ola Na Mo'olelo: Living Stories" by Noelani Tachera, Chiya Hoapili, Miki'ala Ayau, Liko Hoe, Kanoe Wilson and Desoto Brown (Bishop Museum Staff). It was an excellent presentation on the tradition of living stories-using drama as a way to bring Native Hawaiian stories to life. They shared the story of Kalakaua. It was a very emotional time for some of the Native Hawaiians in the audience. Many of them had never seen this story unfold from a Native Hawaiian perspective. The emphasis at the Bishop Museum is to use the Native Hawaiian perspective in their materials and their live presentations. They shared A Teacher's Guide to Exhibits and Programs which described live presentations addressed to each grade level and standards that teacher's could use in planning their field trip to the museum. One of the activities that they shared was how adults and teachers can create lessons using everyday materials. For example they had a simple shell and questioned what kinds of traditional Hawaiian information can be sought from this basic shell. Does it trigger any stories or legends? What were the traditional uses and the process used for gathering the shells? What are the present uses and why have these remained the same or changed? I would have loved to partake in this exercise to see how it might be applicable to the work that I do. The workshops were followed with lunch and then the closing of the Native Hawaiian Education Association Conference 2001 with words from Dr. David Kekaulike Sing. People were invited to go up to the microphone to make closing comments. Our Elder delegate, Velma Schafer, expressed our thanks and honor for being able to partake in such a beautiful and wonderful gathering. We were so welcomed and felt like a part of this indigenous group who share our values and goals. Aloha and quyana. The conference was sponsored by many different organizations, including the Native Hawaiian Higher Education Program, Kamehameha Schools, Pacific Resources for Education and Learning, State of Hawaii Department of Education, Native Hawaiian Education Council, Native Hawaiian Community-Based Education Learning Centers, Queen Lili'uokalani Children's Center, Kamehameha Schools, Alu Like, Inc., Hawaiian Leadership Development Program, University of Hawaii, Hilo, Office of Hawaiian Affairs and 'Aha Punana Leo. | |
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Yup'ik Regional Report by Barbara Liu:An activity that was the most memorable for me was with the elders and facilitated by the Ciulistet team from Dillingham. The topic set the stage for the two subregions to connect on the map sharing stories. Andy Sharp, an elder representative from Quinhagak, described traveling by foot through the mountain valleys. Yup'ik place names not on a topographical map of Alaska were located and terminology written down on chart paper. The facilitators emphasized the importance of recording everything because they use the content at a later time to study it with the elders or in making specific lessons from it. Some excellent mathematical and scientific inquiry began but ended all too soon due to time constraints. Jerry Lipka, with the Yup'ik Math and Science Project and UAF School of Education associate professor and Esther Ilutsik, Bristol Bay Research and Pedagogy coordinator and Ciulistet Yup'ik Teachers' group leader were present and mentioned as the inspirational leaders for starting the Ciulistet group. Team work was well displayed. I have shared only a small portion of the conference where I observed regional collaboration. The activity provided great ideas on how to work with regional elders. As spring approaches, I look forward to observing another Ciulistet field study at a camp site. During the month of March and April, regional activities included but were not limited to the following: Bethel Camai Dance Festival, Bethel Elders Conference and Yukon Kuskokwim Health Corporation Tribal and Medicine Conference, also held in Bethel. Community potlatches are being hosted in Marshall and St. Mary's inviting area villages. Kuspuk's Elders' Conference will be held in Sleetmute. I hope to actively participate in some. Until next time, thank you for your time. Best regards to our readers. Tuainguricugnarquq! Barbara "Makill" Liu | |
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Yup'ik Science Fair Report by Yurrliq Nita Rearden:I want to share my experience and thoughts while working with teachers from LKSD. Julie McWilliams, Health and Science Education Specialist from the Academics Department, helped with the fair handbook and communicated with the science teachers trying to spark their interest in the fair. I was happy to work with Julie sharing ideas and information about how vital it is to have our teachers understand the environmental resources available for Native science experiments. We received some information from the teachers that the time to produce a finished project was limited for the fair. Yet, some also had problems in getting information from Elders in the communities, or did not know how to go about it. In addition, since our district is focused on benchmark testing for reading, writing and math, science teachers may have thought that they don't have the time to participate. It sounded like a Native science fair was just another thing to do! There seems to be some missing linkage for bridging Western science education from a Yup'ik world. Yup'ik culture has many science resources and experiences that students attain while growing up in their subsistence life style. Unfortunately, not all students experience subsistence activities in their villages due to changing circumstances. The whole environment of a student includes survival skills, geographical knowledge of the area, subsistence fishing and hunting and weather as well as the home environment, where a student may learn to make items such as clothing and subsistence material made from natural resources. The students learn their Native knowledge well by the time they reach the upper elementary level or junior high, if given the opportunity. The information that the students learn is usually embedded in their knowledge for the rest of their lives. This is a real science life! The question is how do we connect the teachers who are not from our region to students' prior knowledge from growing up in the LKSD region? I think one of the ways would be to revisit Yuuyaraq curriculum and have the Yup'ik teachers work with the science teachers at their sites. Another idea would be to allow teachers to observe and work with local resource teachers to learn, understand and comprehend the knowledge that the Elders and students share at cultural camps. When I mentioned the idea of revisiting the Yuuyaraq curriculum to Bev Williams, she indicated that she wanted to look for funding to make the idea work. Julie McWilliams mentioned that she would like to research raising benchmark testing by working with teachers using hands-on science. I'm glad to see support coming from the Academics Department. It will take a group effort to make these ideas work. LKSD provides support for activities that help students learn in a meaningful way. Just imagine Robert Bujan and Amanda Williams, the students from Nuniwaarmiut School in Mekoryuk who participated in the Native science fair: they now have life-long memories and knowledge about tanning reindeer. They will be sharing their findings with the community by demonstrating which is the best tanning solution to use on the reindeer skins. The students received the grand prize award at the regional fair and again at the state level. They will now have a chance to participate at the National AISES Science Fair! Another group of students who received a grand prize award from the Yup'ik region were from Crooked Creek with a project about hypothermia titled, "A Cold Body." The two students, William Felker and Elena John, also won at the state level and will go to the national competition. The knowledge that the students learned and shared is valued by Elders in the community to help them understand and improve the lifestyles in the villages. I would also like to congratulate and thank the second- and third-place winners for participating in the fairs: "The Energy of Light" with Mae Mute, Jennifer Frink and Mane Darris; "On Fire" with Nastasia Andreanoff and Roxanne Sakar; "When the Lights Go Out" with Jessica Athanas and Elizabeth Dostert; "Chills of the Camp Fire" with Leona Inman and "We Drink It: Water!" with Raymond Parent. Most importantly, I want to let the teachers who took the time to work with their students know they are greatly appreciated! Elder judges for the Yup'ik Region Native Science Fair were Peter Gilila from Tuluksak and Cecilia Martz from Bethel. Science judges were Claudette Bradley and Gene Peltola. Community members of Bethel, including U.S. Fish and Wildlife Service, Lower Kuskokwim School District and Bethel Regional High School are also thanked for their involvement. Quyana cakneq tamarpetci! | |
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