NOTE: Issues range from 1996–2006. Contact information in earlier issues could be outdated. For current information, please contact the Alaska Native Knowledge Network, 907-474-1902.
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Documenting Indigenous Knowledge and Languages: Research Planning & Protocol by Beth Leonard:I have been preparing a research proposal for the Interdisciplinary Ph.D. program at UAF that focuses on "Athabascan Oral Traditions: Deg Hit'an1 Narratives and Native Ways of Knowing." Much of my current research and language learning centers on kinship and (personal) family histories. Hopefully this research will serve dual purposes in terms of both academic significance and potential value to the Deg Hit'an community. 1. The term Deg Hit'an ("local people" or "people from around here") is used to refer to the people of Anvik, Shageluk and Holy Cross. Osgood (1936) and subsequently the 1982 ANLC Native Languages map used "Ingalik" which is not a Deg Hit'an word but a Yupi'k word meaning "lice infested." Research by indigenous researchers for the benefit of indigenous communities also dovetails with political/postmodern movements of self-determination, autonomy and cultural regenesis. Maori researcher, Linda Smith (1999) states: "The cultural and linguistic revitalization movements have tapped into a set of cultural resources that have recentred the roles of indigenous women, of Elders, and of groups who had been marginalized through various colonial practices" (p. 111). Although some Deg Hit'an Elders were recorded during the Alaska Native Literature Project and more recently during the development of Deg Xinag Dindlidik: Deg Xinag Literacy Manual there remain several Elders who have not had a chance to record traditional stories and/or lend their perspectives to the history of this area. Deg Hit'an narratives will be valuable as language maintenance efforts proceed and more emphasis is placed on integrating Native knowledge and history into the school curriculum through projects such as the Alaska Rural Systemic Initiative. Researcher's Background I grew up in Shageluk, Alaska, an Athabascan village on the Innoko River located in the lower-middle Yukon area. I also spent four years in neighboring Anvik, a village on the Yukon approximately 30 miles from Shageluk. My father is James Dementi of Shageluk, a multilingual speaker of Deg Xinag and Holikachuk Athabascan and English. My mother, Jean Dementi, who died in 1988, was a non-Native woman who came to Alaska from California as an Episcopal nurse-evangelist. In 1976 she became Alaska's first woman ordained to the priesthood in the Episcopal church. Due to a variety of socio-historical influences, most people of my generation did not learn to speak Athabascan. Both the early Episcopal church missionaries and the territorial and Bureau of Indian Affairs schools mandated English and parents had been told not to teach their children the Athabascan language. During the time I lived in Shageluk and Anvik, there were no Athabascan language programs in place in either the school or community. I do, however, remember the first linguists from the Alaska Native Language Center (ANLC) who came to the Shageluk area to work with speakers during the early 1970s. My father and other relatives often worked as consultants in these early language documentation and translation efforts. This contradiction in Native language status, i.e. continuing suppression of local language and culture by churches and schools versus promotion by prestigious outside academic interests, conveyed ambiguous and confusing messages to communities struggling to maintain their local cultures. Barriers and Challenges in Language Learning In my current role as language learner-along with other language learners from the Deg Hit'an area-I find myself struggling with the best way to learn the Deg Xinag language and share the knowledge I have documented. Although many of us as language learners work directly with linguists, obvious differences between English and Deg Xinag Athabascan are not articulated and we (the learners) are forced to stumble along as best we can. I believe this is due in part to the lack of knowledge of the deeper Athabascan cultural contexts and constructs and the failure to document language beyond the lexical and grammatical levels. I was an undergraduate linguistics student when I began my study of Deg Xinag. At that time I had no experience in learning a non-European language and was accustomed to being taught conversational language by experienced teachers using immersion methods. I was also used to having an extensive collection of practical dictionaries and grammars at my disposal to assist in the learning process. Although there is not a published grammar for Deg Xinag, there are materials that can be used for language learning. To date, publications include one set of verb lessons, a language curriculum for elementary students, one literacy manual, two books of traditional stories, several short children's stories and a limited collection of supplemental learning materials. The verb lessons explain the linguistic structures at an elementary level for language learners, however, as stated above, significant cultural constructs and concepts are not addressed. Through my academic coursework I would often run across barriers to my own self-confidence in being able to someday speak Deg Xinag fluently. For instance, there is a whole body of research on second language acquisition that says if learning begins after adolescence, the learner cannot expect to become fully fluent in the second language. In a similar vein, linguists often describe Athabascan "as one of the most difficult languages in the world to learn," thereby insinuating that one needs to be of above-average intelligence to indeed even attempt such a process. As a learner and student I have been questioned as to the potential for true authenticity (purity) of Athabascan when learned as a second language and whether or not I think the "back velars"2 will drop out of the language. 2. Deg Xinag back velars are written with "kk" and "gg," for example, here is a minimal pair which represents both the front and back velars "gag" (berry) and "ggagg" (animal). I began my own language learning by asking for phrases in the languages and listening to taped narratives and literacy exercises. I also would sit down with my father and go through sections of the noun dictionary to find the literal meanings of words. I found that, although writing and studying written language is not considered the best way to learn conversational language, it provided a base for further understanding of the language structure and helped with learning the sound system. I continue my study of conversational language through regular interactions with various members of my immediate and extended family. Sometimes this learning takes place in more formal environments such as the ANL 121/122 audioconferences or Athabaskan Language Development Institute's on-campus classes. On most occasions this learning takes place through ''Deg Xinag English Sidithniqay James Dementi, Jean yi xivi'ezre'. Sito' Didlang Tochagg nadheyonh. Vidadr (sivadr) Katherine, Susan, Louise yi xivi'ezre'. Katherine Dzox-tsey dhido. Katherine vichoy Patrick viyix dhido yi. Louise viqing' Richard yi Qay Xuchux xiditl'tth'e. Sito' vichidl (sitoy) Gilbert vi'ezre'. Gilbert vi'ot Eleanor yi Cantwell xiditl'tth'e. Singonh California nadheyonh. Vichidl (sidhi'a) Keith, Don yi xivi'ezre'. Don vi'ot Lucille yi Santa Barbara California xiditl'tth'e. Vidadr (siq'oy) Yvonne vi'ezre'. Yvonne viqing' Richard yi Redding California xiditl'tth'e. Sitsiy Charlie Cikal Dementi, Charles Aubrey yi xivi'ezre'. Sitsiy Charlie Dementi Dishkaket nadheyonh. Sitsey Lena Phillips Dementi, Ruth Aubrey yi xivi'ezre'. Sitsey Lena Dementi eggijitno', Niteghelinghdi' yi nadheyonh. Sitsey viyi xethdlan Clara, Albert xivi'ezre'. Beth Dementi-Leonard si'ezre'. Deg Hit'an itlanh. eggijitno', Dzox-tsey, Qay Xuchux, Gitr'ingithchagg xinasiyonh. University of Alaska Fairbanks School of Education q'u'isineyh. Siqing' Michael Leonard vi'ezre'. Clear AFS q'u'idineyh. Siyotr'a' Samantha vi'ezre'. Fairbanks tr'iditl'tth'e. My parents are James and Jean Dementi. My father grew up in Swiftwater (on the Innoko River). His younger sisters (my aunts-father's side) are Katherine, Susan and Louise. Katherine lives in (new) Shageluk. Her grandson Patrick lives at her house also. Louise and her husband Richard live in Anchorage. My father's younger brother (my uncle-father's side) is Gilbert. Gilbert and his wife Eleanor live in Cantwell. My mother grew up in California. Her younger brothers (my uncles-mother's side) are Keith and Don. Don and his wife Lucille live in Santa Barbara. Her younger sister (my aunt-mother's side) is Yvonne. Yvonne and her husband Richard live in Redding, California. My grandfathers are Charlie Cikal Dementi and Charles Aubrey. Charlie Dementi grew up in Dishkaket. My grandmothers are Lena Phillips Dementi and Ruth Aubrey. Lena Dementi grew up in Old Shageluk and Lower Village. Her siblings are Clara and Albert. My name is Beth Dementi-Leonard. I am Deg Hit'an Athabascan. I grew up in Old Shageluk, New Shageluk, Anchorage and Anvik. I work for the UAF School of Education. My husband's name is Michael Leonard. He works at Clear AFS. My daughter's name is Samantha. We live in Fairbanks.'' informal interaction with speakers through visits or phone conversations. I still use a variety of learning methodologies, including writing the language on a regular basis. One of the more popular ways to teach/learn language involves a method called Total Physical Response (TPR). In English this would require the use of the imperative mode to give a series of commands which require some action on the part of the learner, e.g. come here, open the window, close the door, etc. In Deg Xinag, however, many of these do not equate to commands but describe instead what the subject is doing. In the case of "wake up" for instance (when speaking to a child), a more appropriate way to express this in Deg Xinag is "Xeedz tr'aningidhit he'?" which translates to "Are you waking up good?" Examples such as these reflect the deeper value system, i.e., a gentle way of relating to children as they awake. I am continually impressed with the Deg Xinag speakers' command of English and Athabascan and their strength and resilience considering the damage that has been done since contact. In the past there was a great deal of travel and intermarriage between the Deg Hit'an and Holikachuk areas, so many speakers have command of at least two Athabascan languages. As multilingual speakers, they are aware of our difficulties in learning these languages and are able to provide the context we often ignore. I have observed that in immersion or partial immersion situations, speakers will adapt their use of language so as to not totally overwhelm, but assist learners through individual levels of learning by varying the complexity of their speech. Language Learner As Researcher "Alaska Native worldviews are oriented toward the synthesis of information gathered from interaction with the natural and spiritual worlds so as to accommodate and live in harmony with natural principles and exhibit the values of sharing, cooperation, and respect" (Kawagley, 11). Kawagley's observations about Alaska Native worldviews are reflected in my initial research with the Ingalik Noun Dictionary. In reviewing this dictionary with my father, I found that the literal translations were not included. For a beginning language learner, literal translations provide a great deal of fascinating cultural information and further impetus for investigation into one's own culture. For example, the Deg Xinag words for birds, fish, animals and plants reflect complex and scientific beliefs and observations (Fig. 1.) Culturally Appropriate and Respectful Ways of Language Learning Learners, like myself, who do not have latent knowledge of the language, use a translation approach. Often we inadvertently ask for words or phrases for concepts that do not exist, or concepts that are expressed in very different ways in this cultural context. Learners also tend to provide an incomplete or sometimes total lack of context when requesting words or phrases. As English speakers, we nominalize and decontextualize many concepts, without realizing that Athabascan is a dynamic, verb-based language. One example of differences between Deg Xinag and English categorization reflects the way one would say "Where are you/where is it?" Xidanh is used when referring to people (e.g. Xidanh si'ot?-Where is my wife?), whereas xiday is used to refer to an animal or object (Xiday sileg?-Where is my dog? or Xiday sigizr?-Where are my mittens?) The same is true for counting people, animals or objects (nitayh/nitay). From what Deg Xinag speakers have said, using these words for "where" and "how many" show respect toward animals who might be offended if the wrong reference is used. This reflects a context of care and respect for animal spirits and other non-human spirits present in the environment, as well as the power of the spoken word. Fig. 1. English Deg Xinag Literal Translation black bear ggagg animal gichidl its/the little brother otter tixet'an (te xut'an?) water people (?) water snipe teyeg water spirit/shadow (its shadow reflects on the water?) junco legg ney "fish" it says (the junco calls when salmon are coming) yellow pond lilly vichingadh ethog muskrat's plate raven yixgitsiy your (plural) grandfather rusty blackbird yixgitsiy vozra raven his nephew puffball mushroom yixgitsiy nolchildl raven's (sewing) bag Fig. 2. Deg Xinag English Literal Translation Dranh ngi'egh ilyoth. It's snowing outside today. Today outside it is snowing. Getiy ghil yotth. It really snowed. Really it snowed. Chen ititlyotth. It started to snow again. Again it started to snow. Chen nititlyotth. It's started to snow again. Again it's started to snow. When learners request generic phrases for weather, for instance, it can be difficult for speakers to provide this information when not given a particular context. A more holistic context might provide the following information: * whether a phenomena is happening now, a little while ago, yesterday, last week, etc. * if a phenomena is/was happening for the first time during the specified time period, or is/was beginning again * variations in intensity-a little, very hot/really windy, etc. These limited examples gathered by members of the language class reflect both major and subtle changes in context (Fig. 2.) Documenting Oral Sources and Research Issues I write down new words and phrases gathered from speakers in my family during phone or face-to-face conversations and audioconference classes. I also record speakers (with their permission) when possible and have several tapes of recorded audioconference classes as well as phrase lists. In the past, I had not really thought about the proper way to obtain permission to record information either in writing or with audiovisual equipment. Often I would ask if I could record, but assumed the speakers knew I would use this information for learning purposes. Now I realize that there are a great many issues to deal with when documenting in writing or with audio/visual equipment, including: * Who should have ownership of audio/visual materials? * How will the material be used? * How will the material be cared for? * Where should materials be stored? * Who should have access to the materials? "Just Speak Your Language" Lately, it seems the endangered languages bandwagon is a popular vehicle for access to "other," providing many opportunities for publication through description and analysis of various Native language revitalization programs. Outside researchers continue to debate the authenticity and effectiveness of projects and programs from non-indigenous perspectives. Language revitalization, instead of being viewed holistically within social and cultural contexts, is often treated as strictly a linguistic venture, i.e. "just speak your language." "Just speaking your language" assumes abilities and resources are available to assist in this process. It involves learning cultural constructs and concepts often hidden in translation along with a myriad of other environmental, ideological and personal factors. Fortunately there are now indigenous educational models providing examples of contextual/situational learning that can be applied at a local grass-roots level. References Cited Kawagley, A. O. (1995). A Yupiaq Worldview: A Pathway to Ecology and Spirit. Prospect Heights, Illinois: Waveland Press, Inc. Smith, L. T. (1999). Decolonizing Methodologies: Research and Indigenous Peoples. London: Zed Books Ltd. | |
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Dog Point Fish Camp by Roby Littlefield:The staff are all volunteers. We don't want money to interfere with who, what and how we teach. Everyone is there because they care. Grandparents and elders make guest appearances to share language, old legends and personal experiences. Uncles and aunts teach hunting and gathering skills. Specialists are loaned from the Southeast Alaska Regional Health Corporation, Alaska Marine Safety Education Association and Sitka Sportsman's Association to teach water, boat and hunter safety. Parents are encouraged to participate as much as they can. Teachers become students and students become teachers. One of our goals is for the children to experience the everyday life of our elders of long ago. The children learn to eat Native foods, work hard, enjoy being outdoors in all weather, develop problem-solving skills and respect themselves, each other and elders. We serve twenty-five to thirty-five students at each of the three summer programs. Both Native and non-native children are welcome. There is no charge to the students but donations of any kind are greatly appreciated. For more information on Dog Point Fish Camp, contact Roby Littlefield at (907) 747-6866. | |
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Dr. Walter Soboleff: Keynote Address to the Alaska Native Educators' Conference, February, 1998:The first wave of change in Alaska came via sailing ships from Russia, England, France, Spain, America, and others over 200 years ago. To these adventurers Alaska must have been a magic picture of overwhelming beauty; the next surprise was to see people in Southeast Alaska coming in canoes to see what this was all about. The ship people had their opinion of the canoe occupants, simple, to be feared, and not their equal; the canoe crew also must have had various ideas of these newcomers who dared to enter the shores of their home. Little did the hosts know the ships' crew represented a civilization with volumes of printed pages, scholars, buildings of learning, cathedrals, teachers, art, governments, and other organizations. Alaska had its style of life amidst the beauty of nature which was their source for every aspect of health and well-being. The early hosts of Alaska, especially in the so-called Panhandle, Southeast Alaska could not offer the arrivals a printed page itemizing who they are: clans and subdivisions, historical development, clan emblems, language, personal names, geography, ceremonies, dances, songs, art, games, medicines, cosmology, healer, prophet, counselor, spiritually monotheistic, and with a philosophy. The hosts of Southeast Alaska shores were tolerant and welcomed ships as long as their resources were not plundered. Children were loved and not allowed to run free and had to have an education in customary and traditional manners. This responsibility came from the clan parents-the first teachers-supported by grandparents and kinfolk. The clan residence, HITT, was the primary school, a home of four or more families; other learning places were the river, berry picking grounds, hunting areas, mountains, bays, ocean, camp sites, rivers, trails, and the community. In other words, the world was their book of knowledge. Each day was a time of learning without sitting at a desk with book, pencil, paper, and a teacher standing before the class taking roll. Daily activities that included lessons using the Native language, observation and careful listening was like a happy experience all day long. Tlingit Native education was a pleasant experience for the family and clan. As indicated in the chart, unstructured classes continued informally in the four seasons of the year. Basic contents of information included, however not limited to: physical training (especially for boys), for all to be economically efficient or sufficient, self-determined, respecting self and others, spiritually responsive, and be a continuous learner. When the United States government and church opened their schools it was not meant to relieve parents as teachers. Many years ago American educators came up with an idea that the school system should be like three partners at work: parents, pupil, and teacher. This is the winning team. It was important for parents to be role models as well as devoted to the family. It is pleasing to know how well the clan thought of their greatest resource: their children. The matriarchal society was the school of learning-all joining willingly as volunteer teachers. Learning was by observing, hearing, and hands-on method. Often grandparents would say, "Come here grandchild, here is a lesson you must remember." An uncle would say, "Nephew, let me show you, this is the way it is done. Now do it right." "Listen, listen, remember what I said," or "Here is the knife, clean that fish like the way you were shown." "Good, good, keep improving." "Listen, listen, remember when you honor yourself, you honor the clan." "Here is a new Tlingit word." "Be a worker, we have no place for lazy people." In speaking with several Tlingit clan members the general education chart should be included yet not limited to the following: legends, history, clan stories and its origin, land ownership, food gathering areas, art, beading, totemic designs, moccasin-making, tanning skins, ceremonies, songs, dances, drumming, facial marks for dances or ceremonies, protocol, clan houses, totem carving, family values, and language. March, April, May Legends, history, clan, family values, preparing hunting and fishing gear, seal hunting, herring spawn, olichan drying and rendering oil (the same for seal), gathering two species of seaweed and cockles, language, boat safety, boat operation, boat upkeep, use of navigational aids, weather observation, rules of the road, Coast Guard boat registration, knowledge of navigational regulations and local geography, family teaching other useful lessons such as subsistence time, repairing or building smokehouse including drying rack and smoke escape, and learning how to set up camp which was usually the summer home. June, July, August Gathering chiton and proper cooking, family values, salmon fishing, canning, berrying, ferment salmon heads, salmon roe required expert preparation to avoid botulism (often fatal food poisoning), language, gathering seagull eggs, wild celery, two species of salmon, thimbleberry sprouts, soapberries, strawberries, salmonberries, blueberries, red huckleberries, thimbleberries, elderberries, highbush cranberries, swampberries, currants, Jacob berries, mountain blueberries, language, and other. September, October, November Legends, history, clan family values, deer, mountain goat, and moose hunting, salmon and meat drying, ferment salmon heads, salmon roe ferment, Coho roe (cheese), making kaxhweich (salmon eggs with crabapple), post funeral ceremonies (peer leader well prepared for traditional oration, taught well by clan leaders), and hunting and fishing gear repaired and stored for the winter. This schedule of subjects may be considered as a starting point for local consideration and revised. The planning should determine subjects required for graduation and fulfilled granting a special certificate noting this achievement. As a constant reminder, an authorized listing of the subjects should be known by the student and teachers at all times and progress noted including a passing mark and date. In general, there is a proper method of handling and preparing foods plus the art of cooking which are all an important part of Native life and learned from the teachers. There is also the important lessons of personal hygiene taught in the men's department and the women's department. Anything that would harm the physical body was not permitted. The maternal uncle was strict and stern in teaching his future leaders. In turn, the nephew would enhance his uncle's position of leadership. Matriarchal strength and wisdom was a source of quality vital to students' success. Native education included the basics for successful participation in a complex society undergirded with a philosophy of balance-this flows well in art forms, orations, and various ceremonies. The Chilkat blanket is an example of balance. Imagine a center line and note how a half matches the other half; also an oration responded to by an oration from the opposite tribe and/or clan. Native education as shared in a traditional manner gave necessary strength to their society. Finally, family values was an aid for strength of character. "E. Goahyuxhghwon": Have courage and no defeat. In promoting Native education, traditional knowledge helped our ancestors live through the ice age, wind, rain, cold, famine, cold sleeping places, not much clothing, bare feet, and a lot of willpower. Through Native education, may we get some of these powerful lessons taught at home and in the school classrooms. We are all Native teachers by example and should volunteer our time to educate our youth in the subjects as outlined in the chart. Native subjects or courses required for grade and high school promotion should be considered by Native educators, parents, and Elders, together with the school board. Including Native subjects is an excellent way to involve the family, relatives, and community. Imagine a mother, father, uncle, grandparent, and other traditional leaders together in an educational venture. Several of the Native subjects are seasonal and should not detract from the regular school year attendance; to do a special course, project, allowance should be made and not abused. The instructor should have the liberty of how to grade. The Native teachers, customary and traditional, will add quality to the program and should be honored accordingly. Yes, yes, this combination with the present school system is a long overdue "winning team." | |
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Draft Guidelines for Cross-Cultural Orientation Programs Developed by Ray Barnhardt:The guidelines are organized around various areas of responsibility related to the implementation of cultural orientation programs, including those of communities, administrators, professional educators, tribal colleges and universities, statewide policymakers and sponsors of cultural immersion camps. Native educators from throughout the state contributed to the development of these guidelines through a series of workshops and meetings associated with the Alaska Rural Systemic Initiative. The guidance offered is intended to encourage schools to strive to be reflections of their communities by incorporating and building upon the rich cultural traditions and knowledge of the people indigenous to the area. It is hoped that these guidelines will encourage school personnel to more fully engage communities in the social, emotional, intellectual and spiritual development of Alaska's youth. Using these guidelines will expand the knowledge base and range of insights and expertise available to help communities nurture healthy, confident, responsible and well-rounded young adults through a more culturally-responsive educational system. Along with these guidelines are a set of general recommendations aimed at stipulating the kind of initiatives that need to be taken to achieve the goal of more culturally-responsive schools. State and federal agencies, universities, professional associations, school districts and Native communities are encouraged to sponsor cultural orientation programs and to adopt these guidelines and recommendations to strengthen their cultural responsiveness. In so doing, the educational development of students throughout Alaska will be enriched and the future well-being of the communities being served will be enhanced. Following is a summary of the eight areas of responsibility around which the draft Guidelines for Cross-Cultural Orientation Programs are organized. The details for each area will be finalized at the statewide Native Educators Conference in February and published in a booklet form. The complete set of draft guidelines including indicators is available on the ANKN web site at www.ankn.uaf.edu. Draft Guidelines for Cross-Cultural Orientation Programs 1. Culturally-responsive communities, tribes and Native organizations provide a supportive environment to assist new members in learning about local cultural practices and traditions. 2. Culturally-responsive school districts and administrators provide support for cross-cultural orientation programs for district staff and for integrating cultural considerations in all aspects of the educational system. 3. Culturally-responsive educators are responsible for seeking guidance in providing a supportive learning environment that reinforces the educational well-being of the students in their care in a manner consistent with local cultural beliefs, practices and aspirations. 4. Culturally-responsive schools must be fully engaged with the life of the communities they serve and provide ample encouragement, support and resources for all staff to integrate the local cultural and physical environment in their work. 5. State policymakers and educational agencies should provide a supportive policy, program and funding environment that promotes the establishment of cross-cultural orientation opportunities for all personnel associated with schools. 6. Tribal colleges and universities are responsible for partnering with communities and schools to provide every educator with the cultural understandings and educational strategies necessary to nurture all youth to their full intellectual and cultural potential. 7. Cultural immersion camps should provide an authentic and supportive environment in which participants gain first-hand experience interacting with local people while learning the cultural traditions and lifeways of the area. General Recommendations The following recommendations are offered to support the effective implementation of the above guidelines for cross-cultural orientation programs. 1. Regional Native educator associations should pursue funding to implement an appropriate cultural orientation program to serve the needs of the school districts (and other organizations) in their respective region, including a cultural immersion camp and follow-up activities during the school year. 2. The Consortium for Alaska Native Higher Education should encourage its member institutions to develop an academic support structure for cross-cultural orientation programs in each region, including provisions for academic credit and a system for assessment of cross-cultural expertise. 3. The First Alaskans Institute, in collaboration with CANHE, should sponsor a training program for personnel associated with planning and implementing cross-cultural orientation programs. 4. Local communities and tribal organizations should sponsor local and regional cultural orientation programs as needed to prepare all outside personnel to work effectively with people in ways that are compatible with local cultural ways and respectful of the local heritage. 5. The Alaska Department of Education and Early Development should provide incentives and secure continued funding for school districts to incorporate cultural orientation programs into the annual district inservice schedule. 6. School districts should sponsor opportunities for students and teachers to participate regularly in cultural immersion camps with parents, Elders and teachers sharing subsistence activities during each season of the year. 7. The guidelines outlined above should be made an integral part of all professional preparation and cross-cultural orientation programs for educators in Alaska. 8. An annotated bibliography of resource materials that address issues associated with these guidelines will be maintained on the Alaska Native Knowledge Network web site (www.ankn.uaf.edu). Comments and suggestions for the improvement of these draft guidelines are welcome and may be submitted to ANKN at the web site address listed below. Further information on issues related to the implementation of these guidelines, as well as copies of the guidelines when they are completed, may be obtained from the Alaska Native Knowledge Network, University of Alaska Fairbanks, Fairbanks, AK 99775 (http://www.ankn.uaf.edu). | |
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Earth, Air, Fire, Water and Spirit as a Foundation for Education by Angayuqaq Oscar Kawagley:Modern science studies that which is visible using many technological devises to refine their observations. Theories are constructed, used, modified or discarded as new information and findings warrant. The task of modern science has been to simplify Nature, learn of its underlying logic and then use that logic to control Nature (Briggs, 1992:14). Indigenous societies study that which is invisible to temper the development of technology and guide its association with Nature. The Yupiaq society deals with trying to understand the irregularities of Nature which is underlain with patterns of order. Many unseen forces are in action in the elements of the universe. To begin to understand these phenomena, Yupiaq science education must begin with the five elements-earth, air, fire, water and spirit. The sacred gifts of each must be understood, as well as the human activities which contribute to the despiritualization and reduction of these life-giving gifts. In order to be holistic, the activities must include Yupiaq language and culture, language arts, mathematics, social studies, arts and crafts and sciences. All must be interrelated as all of earth is interrelated. For example, in dealing with the element air, the teacher could select the sacred gift of weather. And what an unpredictable choice! Like many Yupiaq myths, weather is so very dynamic, ever changing, and, like the myth, very mystical. The wind has irregularities of constantly varying velocity, humidity, temperature and direction due to topography and other factors. There are nonlinear dimensions to clouds, irregularities of cloud formations, anomalous cloud luminosity and different forms of precipitation at different levels. There are patterns, however tenuous, such as the path of a jet stream or fronts to be studied. The Native students' visual acuity and memory for detail could be used to advantage. There is very little in this universe which is linear, in a grid or in a two-dimensional square or three dimensional cube. The weather's dynamic is that the part of its part is part of a part which is a part of another part and so on. The local Native elders could explain how they were able to predict weather based upon subtle messages given to them by the sun twenty-four hours before it happened. This involves the language of feelings of the inner world coupled with the language of reason. Being inclined to the spiritual, the Native was able to understand and accept the unpredictable permutations of weather. The Native people had learned certain general predictable patterns of weather connected to the seasons and moons. Yet, the Native student could get acquainted with some more predominate tools of the meteorologist such as the thermometer, barometer, anemometer, hydrometer, satellite pictures and other tools to give the elders' knowledge depth, detail and a broader view. Introducing students to the notion of irregularities and anomalies of form and force (chaos and fractals) necessarily introduces them to holism. The key idea is for the students to understand the interconnectedness of all things in the universe. Of utmost importance in using the five elements of life to teach science is assuring that the students understand that the sacred gifts of each is a gift to the life-giving forces of the living earth (or Mother Earth). The teacher must be careful to explain what those gifts are absolutely necessary for life on earth to continue. All these five elements' gifts make possible for creation on earth to continue. The Yupiaq honored and respected these gifts in the rituals and ceremonies. Take for example, the Nakaciuq or the "Blessing of the Bladders." The Yupiaq people believed that when the seal or some other sea mammal gave itself to the hunter, that the spirit of the seal entered its bladder upon giving up its life. This required that the people take care to remove the bladder, inflate it to dry and save it for the winter Bladder Festival to honor the sacred gift of the element, spirit. In this way the Yupiaq people honored and showed respect for the gift of the element earth for giving birth to animals upon which they depended for survival as a people. During the festival, the bladders were reinflated with life-giving air and hung on poles for the duration of the activities. In the qasgiq were placed two three-to-four foot stout poles in front of the place of honor for the elders. The honors seating was located at the rear of the community house. On the flattened upper end were placed two earthen lamps with wicks which were *then filled with seal oil. The wicks were lighted and the lamps kept burning during the entire festival. One or two people were given the responsibility of keeping the lamps going. The gift of the element fire was used to light and give some warmth to the community house. To purify the air and the participants in the house, wild parsnips were burned. Another gift of the element earth, the parsnip plant was used to create purifying smoke with the transforming gift of the element fire. Fire, with the gift of air, transformed the seal oil to heat and light. At the conclusion of the Bladder Festival, the bladders were taken down, deflated, and carried to the ocean or river where an opening in the ice had been made. With collective mindfulness of all the Yupiaq participants that the spirits of the animals were happy and satisfied with the care and careful execution of the required rituals and ceremonies, and that they would return and give themselves to the hunters, the bladders were returned to the sacred gift of the element water, the womb of creation. A multi-disciplinary and -sensory study of the elements can be undertaken for the entire school year. The students would begin to understand that the experience of knowing and making the place a friend takes time. The students can be helped to fine tune their endosmotic sense-makers through carefully planned and executed lessons of observation that incorporate their Yupiaq language of feeling with the language of reason. The ultimate gift is that of the element spirit. This gift is, through the Yupiaq language, mythology, rituals and ceremonies, the students are taught the "correct lifeway, a lifeway appropriate to place" (Mills, 1990:159). The modern schools are not teaching students how to live a life that feels right. Rather, the schools are giving a lot of information to the students without also showing them how they can transfer the information into useful knowledge for making a living. Another step is to individually and collectively as a people see how the usable knowledge could be transformed into wisdom to make a life. The students now look at an innovative teacher who refuses to use existing curricula, syllabi, lessons plans, media presentations, photocopied materials and so on, as not really teaching. They expect to be given a lot of information and to be entertained. The many machines, modern tools and the vaunted computers are not enough to teach a lifeway that feels right. It is more important that we use the Yupiaq values and culture well interspersed with imagination or intuition from within and the element spirit to make the new lifeway that feels right. During the years which this activity is being done, the participants will explore, plan and implement ways to make the Alaska Native mythology as a teaching tool for the sciences as well as the humanities. Within the humanities (mythology) are the sciences and within the sciences are the humanities. Kindergarten through third grade could possibly talk about the five elements generally. This is what earth does: it provides homes for people, animals and plants. Air is what you breathe. Fourth through the sixth grades can begin to talk about certain gifts that each element gives to earth to make it good and beautiful. They can begin to talk about the water cycle and begin to see how it is affected by the sun, water, land, air, plants and people. The junior high grades can begin to talk not only of the gifts, but how the activities of the human being affects the life supporting gifts of the five elements. The high school students can begin to discuss and research the five elements' gifts and how people and pollution reduce the life supporting role of the gifts. They can expand their knowledge of the Yupiaq peoples' perceptions and behaviors to the natural and spiritual worlds to keep them sustainable. The teachers and teachers-to-be must be taught that the world is nonlinear and that, as a result, science will never understand everything about the universe. They must also realize and appreciate that in modern scientific and technological endeavors, mathematics, science and technology are interrelated as are all other disciplines. It behooves that science education and teaching in general become aligned to the common philosophical thread, or the "distant memory," as it is called by N. Scott Momaday, of the ecological perspective. All peoples of the earth began from this vista, and therefore such a perspective makes it more probable and possible for attaining a new consciousness for a sustainable life. References: Briggs, J. (1992). Fractals the patterns of chaos. New York: Simon & Schuster. Mills, S. (1990). In praise of nature. Washington, D. C. and Covelo, CA.: Island Press. | |
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Education and Cultural Self-Determination by Paul Ongtooguk:Presentation to the 2003 AFN Youth and Elders Convention Thank you for the privilege of sharing in this meeting in which we have all been gathered to consider the great challenges facing us as Alaska Natives. The issue of this conference of the Alaska Federation of Natives is central to the future success of Alaska Native peoples. Tommy Ongtooguk Our very existence as distinct peoples within Alaska-the very existence of our communities-rest on how we answer the challenge of this conference: education and cultural self-determination. For the last thirty years we have avoided the heart of the dilemma about being Alaska Natives in this world at this time. Our political leaders in the 1960s were caught up in the conflicts and threats resulting from federal and state governments and many other people taking Alaska Native lands - lands and waters we had been living on for countless generations. We accepted our life on these lands and waters as blessings with enough hard challenges to press the very best efforts from us as people. Many of the Elders here today are offering to share with us all the lessons of our ancestors and what the land, the waters and the animals have to share with us. The world is more than money and there are lessons we can best learn as a part of the world our cultures have grown up within. Our schools were originally intended to break the connection we had to our lands and waters and to break the spirit within us that keeps us nurtured as Alaska Native peoples. Schools tried to cut out of our minds our distinct understanding of the world and our place within it. Schools tried to erase Alaska Native cultures from the world. Most tragically, schools tried to erase being Alaska Native from the hearts of our young people. Fortunately for us and for the world, the heart of being Alaska Native could not be erased. In many places our Elders and some very tough parents ignored the falsehoods put forward in schools about Alaska Natives being primitive or savage. Our young people learned very different lessons at home, at fish camps, at hunting camps, at pot-latches, around traditional feasts and during ceremonies. Some of our young learned from the lessons of traditional dances and even from within the folds of some culturally friendly churches. Most of all our young people learned through the lives of Elders who demonstrated the importance of giving to the community as more important than gathering for oneself. The best Elders taught with their lives the value of sharing as more important than taking. The Elders also taught there was more to life than others would have us learn. The lesson of developing what one Elder, William Oquilluk, called the power of imagination (www.alaskool.org) has been essential in allowing us to exist and grow as Alaska Native peoples. We must learn again to imagine more than what is taught in our schools and on TV. We must again reject the lesson of ignorance about being Alaska Native. The challenge of cultural self-determination will not be won by the Native corporation with the biggest bank account. A good future for the next generation of Alaska Natives will not be established on winning some lawsuit. A political win will not produce cultural victory. Success in business, in politics and in the courts is important for Alaska Native people to exist with dignity in this world today, but while these are necessary they are not sufficient. With the creation of Regional Education Attendance Areas (REAAs) Alaska Native peoples won the promise of some measure of self-determination and control over the education of rural Alaska Native young people. This was a new and uncertain task 27 years ago as Alaska Native communities began to take over our schools. We, as Alaska Native communities, were so happy that our young people might not have to leave anymore to acquire an education, we just wanted our young people to be as happy as we were at simply being together. For years many of our Alaska Native communities had not experienced having young people living within our lives all year round. In some ways we seem to have forgotten how to help young people learn about their responsibility in contributing to the community. I think some of us expected the expert teachers to raise our young people as boarding home schools had raised us. We live in the midst of this challenge today. It's been 27 years since the REAAs were formed and 37 years since the Alaska Federation of Natives was formed, and finally the issue has been raised about Alaska Native education and cultural self-determination. I think we can put this issue into some direct questions for our communities, our schools, our teachers and most importantly ourselves. By the time our young people graduate from school what will they be expected to know about our cultures? What will Alaska Native young people learn about us? What should Alaska Native young people learn about us? For schools and teachers and communities that think they are doing pretty well on this issue consider these questions: How many of our Alaska Native high school graduates will have read any-ANY-Alaska Native author? Most current Alaska Native graduates will not have had a single essay, speech, novel, short story, legend, oral history, piece of poetry or anything written by an Alaska Native during their 12 years of schooling. How many Alaska Native young people can name an Alaska Native leader and what that leader fought for on our behalf? How many Alaska Native young people know their Alaska Native organizations and why they were created? Too many of our young people are not being given the chance to learn about us. The shame is not theirs-it belongs to all of us. As youth and Elder delegates you can stand up and say this is wrong. We must reverse the direction of schools. Schools and communities must come together and ensure the opportunity to learn about our own history, Alaska Native leaders and oral traditions that, in some cases, Alaska Native organizations have spent millions of dollars preserving and yet the lessons of our Elders still remain silent in most of our schools. I think the Youth and Elders Convention should ask the business and tribal delegates to address the theme of this year's convention first before they get lost for another year in the politics and money issues that so often preoccupy them. We need commitment to change. I suggest a new resolution asking the other delegates to begin answering the questions: "What should Alaska Native young people learn about us? What organizations, leaders, legends, poetry, stories, oral history, political and social issues should we learn about as young people? No professional educators can answer these questions for us, nor should they. We, as Alaska Natives, together should begin to ask and then answer the questions ourselves. We have young people in Bethel who do not know who Jackson Lomack or Chief Eddie Hoffman was. We have young people from the Interior who do not know who Morris Thompson or Rosemarie Maher were. We have young people from Southeast Alaska who do not know who Elizabeth Peratrovitch was. We need a resolution to ensure that education does not come up every ten years or so but sits at the core as a central focus of the Alaska Federation of Natives. In this regard I recommend a resolution calling for a vice-president of education within the Alaska Federation of Natives. We need a resolution asking AFN to seek funding to coordinate the learning opportunities of the Youth and Elder Convention in ways similar to what Close-Up has done for learning about federal and state issues. We need a resolution coordinating what is taught at cultural camps and after-school programs, changing what is taught in schools and changing what teachers learn about Alaska Natives. There are many other parts of this issue that must be addressed. We should have a resolution that supports web sites as places to learn and share about our regional and statewide cultures, organizations and issues. We need a resolution to support Alaska Native young people who live outside the state to learn about us. These young people who live outside the state now number in the thousands. While they may be living out-of-state, they have not left our hearts nor have they left the purpose of the AFN Youth and Elders Convention. We have too many young Alaska Natives who do not feel nor do they learn any sense of connection to our Alaska Native communities. We must ensure that our young people learn key ideas about being Alaska Native, about our communities, about our issues, about our challenges, about our leaders, about heroes, about the tragic parts of our histories and about things for which we can all be rightfully proud. This is not happening. This must change. Our Alaska Native young people must know that we want them to learn about our rightful place in this world, about the challenges we have faced as peoples and the opportunities they will share. Most of all, our young people must know we care about who they are as well as what they know. We must love and respect our young people enough to share our greatest riches with each one of them. We must share our heritage so they can contribute to it, as well as to each other's and the world beyond. Education and cultural self-determination are one and the same. | |
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EDUCATION INDIGENOUS TO PLACE:NSF Rural Systemic Initiatives • Alaska Rural Systemic Initiative • University of the Arctic NSF Tribal Colleges and Universities Program • Consortium for Alaska Native Higher Education Invite you to join us for a celebration of EDUCATION INDIGENOUS TO PLACE A week-long series of events for the intrepid educator May 15–19, 2004 Hess Conference Center • Pike’s Waterfront Lodge • University of Alaska Fairbanks Thursday and Friday, May 13–14: Consortium for Alaska Native Higher Education Annual Meeting Saturday, May 15, Day 1: Indigenous Higher Education Colloquium The first day will provide an opportunity for representatives from indigenous-serving higher education institutions and the Governing Council for the University of the Arctic to address issues of common concern (e.g. joint programs, distance education, collaborative research, accreditation, etc.) to be followed with the development of an action plan that will be reviewed for adoption during the Part II session on Wednesday, May 19. Sunday, May 16, Day 2: Indigenous Curriculum Fair Day 2 will focus on issues around developing culturally-responsive curriculum materials and teaching strategies, with participants invited to bring examples of culturally responsive curriculum resources to be put on display and shared. Displays will be in the form of posters, interspersed with presentations around curriculum themes. Monday, May 17, Day 3: Rural Systemic Initiatives PI/PD Meeting Day 3 will be the first of a two-day national RSI PI/PD meeting addressing issues specific to the Rural Systemic Initiatives. Tuesday, May 18, Day 4: RSI PI/PD Meeting Day 4 will be the second of a two-day PI/PD meeting addressing issues specific to the Rural Systemic Initiatives. May 19–23: International Congress of Arctic Social Sciences The remainder of the week will consist of workshops and symposia associated with the tri-annual International Congress of Arctic Social Sciences, including the symposium listed below. Further details are available at http://www.uaf.edu/anthro/iassa/icass5sessab.htm. Symposium on “Integrating Indigenous Knowledge, Ways of Knowing and World Views into the Educational Systems in the Arctic” Abstract: The symposium will provide participants with examples of work that is currently underway in the circumpolar region to assist schools and universities in integrating indigenous knowledge, ways of knowing and world views into all aspects of education, with a particular emphasis on using the local cultural and physical environment as a laboratory for learning. Presentations from each participating country/initiative will include a description of the epistemological basis for the initiative, the organizational structure being utilized, the role of Elders, and the cultural documentation process involved, as well as the implications of indigenous-based education for curriculum development, teaching practices and support structures for schools serving indigenous peoples. | |
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Education Specialist II Position Announcement:The Alaska Department of Education is recruiting an Education Specialist II, position ID number 05-1637, effective immediately. This is a fulltime, permanent, range 21 position. Starting bi-weekly salary $2,204.50 located in the TRS retirement system. Taken from the Workplace Alaska, Division of Personnel website, http://notes.state.ak.us/ Admin/DOP/WorkplaceAlaska/postApps.nsf, the position description follows: The incumbent is responsible for providing statewide leadership, program planning and implementation, evaluation of programs related to bilingual education and limited English proficient programs in Alaska. The incumbent works closely with staff in school districts involved with state-funded bilingual education programs. Additionally, the incumbent administers the department's federal Title VII Bilingual Education grant. This position will be connected to the federal Title I Disadvantaged and Migrant Education programs, specifically in the area serving limited English proficient (LEP) students. General duties for this position within the Bilingual and Title I/Migrant I LEP areas include, but are not limited to the following: * Review and approve school district bilingual education plans; * Provide technical assistance related to bilingual and LEP program implementation and instructional strategies; * Research and identify programs with evidence of effectiveness in serving these populations; * Provide or arrange for direct training and/or staff development for bilingual and LEP instructors and administrators; * Provide technical assistance on standards based instructional models and * Appropriate assessment systems and instruments. | |
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Elder Highlight by Amy Negalt Denlebedze Van Hatten:As soon as we arrived in the area that used to be low-income housing called Birch Park, she started reminiscing about the people who used to live there. Besides the Olins, there were other families including the Mayos, Carrolls, Solomons, Silas', Alfords, Nollners, McQuestions, Ahnupkanas and others. It was common to share whatever Alaska Native food they brought in from their home villages. In a substitute way, Birch Park was similar to a rural village. They spoke their Alaska Native languages and participated in cultural activities around town. They even initiated some of their own since they got to rent the recreational center on site. In addition, when a villager came to visit they invited their neighbors over to snack on dry fish and drink tea while they listened for news or stories about home. With a dignified tone, Mom Olin said that the Salvation Army, located in a barn near Wendell Bridge, allowed her to exchange labor for her family needs. According to her, this enabled her to get her Alaska Native foods for her table. A steady exchange of Native foods, second-hand clothing, seasonal gear and accessories had the value of being freshly harvested to meet consumers' preference. Reciprocity was and still is a vital key for survival, no matter where one chooses to live. Accordingly, it was one of the most important cultural values carried on from early upbringing in bush Alaska surrounded by extended family members. In 1970 Mom Olin moved to Galena so her younger children could benefit from village life. Besides, the pipeline boom was raising her rent and her modest income was not enough to stay in Fairbanks. After her move, her late Aunt Madeline Solomon became one of her most memorable mentors and Elder /teacher for a traditional way of life. Eventually she became Auntie Madeline's successor as the bilingual/cultural educator for the Galena City School District. Currently she is retired from the working world but remains a teacher to many friends and relatives and is doing it with immense joy. It tickles her when her great-grandchildren and adopted local teachers (who are far away from their real families in the lower 48) try so hard to learn and then succeed. Mom Olin is thankful for those humble days when they were all happy to make do with what little they had. It has always been her wish for the younger generations to learn and appreciate the basics that are most important to survival and a sense of well being. In closing she thanked her ancestors of long, long ago who have not been forgotten. Interviewer's comment: I thank Mom Olin with immeasurable gratefulness for all she has shared with me. | |
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Elder Highlight: Atsaruaq Louise Tall by Barbara Liu:She's able to recall and share many stories of which she often gives credit to her deceased mother and grandmothers. Atsaruaq's mother was Kaviaq/Cimiralria whose mother was Nanugaq and father, Paanertulria. Atsaruaq's father was Nassiryuaq whose mother was Atsaruaq and father was Usugan-all from Qissunaq, near Chevak. Within the past few years she's been the most active through her storytelling and is always willing to travel on AKRSI-related activities. Whenever she participates, she seems comfortable and willing to tell stories. She also spends some of her time selling her art of precious handmade dolls that portray her experiences. She has simple faith with no remorse and seems hardworking for her great-grandchildren. She likes to laugh and makes you feel at home by her kindness. In a few short years, I've gained a grandmother I never had growing up. She's filled many hearts through her example and by giving stories, believing when she dies that her stories will live on. Her memory of unrecorded history is phenomenal. She sews for her family but her favorite pastime is making Yuguat (dolls) that almost look like her. One day, I was hurrying by while she sat with her dolls. I stopped to chat and she asked me to watch her dolls for a few minutes. She was back in no time and before I continued on, she handed me one of them. She is truly a special "Grandmother" strongly connected to the land and her people. In my visits with her, she's open to give advice. One day as my two boys (four and six years) played near her, she said, "With the help of their father, they are ready to shoot a bow and arrow." My only visual memory of bows and arrows took me back to cowboy and Indian movies, but I knew Atsaruaq was speaking from experience. When I first heard her telling pre-contact stories, I really worked hard on listening and mentally picturing the setting, season, characters, props, voices, and how far back in time she was bringing me. Now it is much easier for me to follow her Chevak dialect as I grew up with mainland Akulmiut dialect. My mother's grandparents were both raised in Chevak/Hooper Bay vicinity and that generation was born mostly along the Bering Sea coast before moving on to other parts of the region. Atsaruaq's qulirat stories start from her home area off the Bering Sea to Nelson Island (once surrounded by water) to the headwaters of the Kuskokwim and over to the Lower Yukon side as well as from Nunivak Island. Many of her stories are non-fictional based on Y/Cuuyaraq. She opens up authentic ways of teaching. I think an orator and teacher such as Atsaruaq can bring all five senses alive through her seasoned life experiences. There are three AKRSI-sponsored events where many others like myself have had the opportunity to listen to her. One was a circle of ten Y/Cup'ik-speaking teachers who signed up for an Elder academy with KUC's associate professor, Cecilia Martz, June 30 to July 4, 1997. A statement was made by this group and published by Alaska Native Knowledge Network with a vision. Y/Cuuyaraq Wangkuta Y/Cup'igni qanruyutet aturluki anglituukut. Ilakuyulluta, ukvertarluta, pingnatuuluta. Nallunrilamta Yuuyaramteni piciryarangqerramta nutemllarmek. Qigcikiyaram aturtai taringumaut ellam iluanelnguut elpengqellrit nunuliutengqellrit-llu. Qanruyutem aturtai umyuartuluteng, elluatuuluteng, nuuqitevkenateng yuuluaqerciqut. Another opportunity for teachers to hear Atsaruaq tell a few stories took place in Anchorage with 40-50 Native teachers attending the State Bilingual Conference, February 1997. The 90-minute session I facilitated with her was very well attended as a Y/Cup'ik-speaking-only session, with simultaneous translation provided. The only drawback was that the sound system of the ballroom didn't work very well. In each story she gives credit by name to all the storytellers that she heard it from either at the beginning or end of each story. She remembers a few bedtime stories up to a certain part because as a little girl she fell asleep while her mother, Kaviaq, or Cimiralria was telling the story. The intent has always been to share stories with children in Y/Cup'ik. Currently, Atsaruaq is in a fall class Cecilia Martz offers through KUC with several Elders; there are 22 enrolled. She has told about nine hours of stories-some from the first academy as well as many new titles. This has provided a form of Cup'ik immersion for adults like myself, Oscar Kawagley, and many others. Following is a short story she told about herself. Louise Tall's first name, Atsaruaq, is after her paternal grandmother at birth. While a baby, she became ill and her parents asked a healing doctor (Angalkuq) for help. The following is translated (as best as possible) from the original Cup'ik version. One fall season, I was still a baby and became very ill. My mother and father called a doctor for help because they were afraid I would die. The doctor told them he would bring back life for me from the land of the bearded seal and left. At bedtime, my parents put me next to them and as the doctor told them; they also put a seal skin under their bed. In the middle of the night, my mother was awakened by a crying child to find me on top of the sealskin; both puzzled as to how I got there. After that, I got well. When I was growing up each spring, my skin would flake and my father would say that it was that time for bearded seal to do the same. Later in her life, it stopped and she added it was when she changed her beliefs. In an unrelated story she talks about the legendary long-armed little people who could grant wishes people made when they met them along the way. They are called Egacuayiit, and Atsaruaq laughs jokingly as she finishes this story that if she met one of those little guys today, she would wish for a healthy life. Thank you for the opportunity to highlight an Elder from my region. There are many Elders who participate in AKRSI events and each one has contributed alot. Atsaruaq's independence and focus gets right to the point. When she was a girl, she never entered a public school. Her education came from traveling seasonally with her grandparents, parents, and siblings. Atsaruaq's mother also married twice and raised 13 children. Atsaruaq grew up as the fourth child with two older brothers, an older sister, three younger brothers, and one younger sister. Their mother had more children with her second husband, adding four more brothers and a sister to her family. Today, her two younger brothers and two adopted brothers and sister are living. They all grew up in Chevak/Hooper Bay area. Atsaruaq also married twice and raised 13 children. Today, she has many grandchildren and great-grandchildren. She lives in Bethel most of the year now with her youngest son and returns home to Chevak and Hooper Bay regularly. Many thanks go to Atsaruaq and Cecilia Martz for making it possible to get to know our neighbors. Tua-ingunrituq, Piurci. Cup'ik Elder Atsaruaq Louise Tall | |
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Elder Highlight: Tribute to Oscar Nictune Sr. by Bob Maguire:The following tribute was prepared by Bob Maguire. Reprinted from Spirit of our Ancestors, a publication of Denakkanaaga. Oscar Nictune, Sr. was truly an extraordinary person-someone I feel very privileged to have known. When I came to the Koyukuk River country for the first time in the mid-1960s, Oscar was one of the first people I met. I was immediately struck by his intelligence, his openness to share his life experiences and his ever-present sense of humor. Later in 1968 I married my wife Cora-herself a granddaughter of Oscar Nictune Sr.-and I received the honor of having a grandpa myself for the first time in my life. During the following years it was my privilege to share many stories and adventures with Grandpa Oscar. Born in 1901 he was the last living person to have experienced the gold rush era in the Koyukuk country at the beginning of the last century. Most of us are left to only imagine this era of steamboats, miners, pigs, horses and gold discoveries. There are few signs of the towns such as Bergman, Arctic City, South Fork and Peavey or of the 10,000 people who clamored over the countryside. Oscar took in all this activity and was influenced directly by it when he was recruited to attend school in Old Bettles in 1905 at the age of five. It was because of this experience that he received his name Oscar. Having only his Eskimo name, Qayak, he was given the name of the outside teacher's youngest brother! Later, at the age of 12, he would haul loads of frozen fish by dog team from Alatna to Bettles, Coldfoot, Wiseman and the other creeks to sell to miners eager for fresh food supplies. Soon thereafter he was employed as a cabinboy and deckhand on the steam-powered paddlewheelers that plied the waters of Interior Alaska. Later in life he married Grandma Cora-the daughter of Duvak and Dinook-and together they had nine children. Then the most tragic event of his life happened when his wife died during childbirth while delivering twins. Grandpa must have loved his wife Cora immensely for he never remarried saying that "when my love died, loving died too." I think that he felt he could never find another person like his love, Cora, so he chose to raise his family alone. He lived the next 56 years as a widower! Sheep hunting was his favorite passion, especially in his later years. He learned to hunt sheep at an early age with his father Peter Nictune and others like Duvak, Nuylayek and Johnny Oldman. He loved the upper Alatna River country and the many creeks that run into it-creeks with names like Milchetah, Nahduk, Pingaluk, Gaduk and Unakserak. He had many stories of sheep hunts in the earlier times when there weren't other big animals such as moose in the country. Most of us who are privileged to travel there today still refer to it as "Grandpa Oscar's country." His greatest pleasure in his later years was still being able to accompany the younger grandsons to such places as Unakserak River and be the camp boss. When I had my airplane in Allakaket in the mid-1970s, Grandpa Oscar and I took many trips together. He was the boss of that too and would often come across to Allakaket and announce to me, "Today we are going to Wiseman!" or wherever. He loved to visit his sister Florence Jonas in Wiseman. Sometimes he would stand back around the corner of her house and let me knock on her door, so he could surprise her. Perhaps my favorite memory of him was a trip up the North Fork of the Koyukuk. I asked him why he wanted to go up the North Fork and he said, "Well there's some country I haven't seen!" So after several days of camping I gathered up our trash in a plastic bag and put it in the plane. When I got everything else packed up I looked for Grandpa and he was way out on the gravel bar sticking tin cans and other items from our trash bag on the willows. I walked out onto the bar and asked him, "Grandpa what are you doing?" He replied, "This is so if any of those other people come up this way, they'll know Oscar was here first!" When he passed away in 1998 at the age of 97 he left behind a legacy of being a kind and generous man-one who cared for people. He left behind a family that he raised and supported to carry on his philosophy of always helping others, doing everything in the best fashion possible and of always seeing the positive side of life. | |
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Elder Interview: Nick Galaktionoff:Moses L. Dirks, Unalaska, November 28, 1999 I was born in Makushin, Magusim kugan aganaqing 1925. This month or next month. And after I was born, kids they didn't know how they were born anyway. My dad and my mom they were going to move into their own house. My dad built a house and finished it. So then my mom and dad was ready to go. I had an older sister named Malaanyaa. They went out and pack things over. And me, I was left with my grandmother. So my grandmother grew me up all the way. When I was five years old I started helping my dad. I didn't know what I was doing. He always told me that I was doing good. I suppose I was making a mess, but he always said I did good. I ran into the house and tell my grandmother. My grandmother was a very important person to me that time. She would always teach me; I didn't really know my real mom and my dad. She told me that was my dad. But I never called him my dad. I always call him Ludang, "my oldest." So I don't know my real mom because my dad call him Ayagang, "my wife." So I start calling her my Ayagang. We grew up that way. Before he (dad) go to St. Paul, he would take the baidarki skin off 'cause you save the ribs anyway. You don't want them rot away. After he come back from St. Paul, them guys were working for forty dollars a month. People make more than that in one day now days. Then after he come home from St. Paul, take a rest for one week and start work on his baidarki, changing the string ropes on there and soak the skin in the creek. After it got dried up it don't get stretch or shrink anyway (the sealskin). After two days you put them on. People come in and help him sew it up and everything and no time he finished it. No party, but they always had tea parties after that. So my dad told me I was five or six years old. I know I was small. I don't know how old I was. My dad said that he was going to take me out in a baidarki. But, my grandmother told him, don't take him too far out. I know I can't see nothing. I have nothing but a smile on my face. Finally, he got me in a baidarki hole (in the front). Boy my eyes were barely sticking out. Then he launched his baidarki giving me a ride around from that house all the way far as the creek and from there turned back, all the way as far as that point. And we finally landed. My grandmother lift me up from the baidarki take me out, take me home. I thought that it was a lot of fun I ever had. Because we didn't have our own toys, we all made toys. That's all we had. Pretty tough them days. But everything I do this better and what anybody do it looks better. But when I was eight years old I started fishing. I am not alone but always go with them fishing, seining right in the front. Those were the days when it was a lot of fun. It was a lot of fun for every kid. Them days the people work on fish and after that my dad is gone. Go out and get some wood and fish. My dad and my dad's brother and his friend and guy named Matfii Burenin, John Burenin, Akiinfer Galaktionoff-he was my dad. John-that was his brother but he got different dad. He never come home. There was not even a storm, not even windy. People there looking for them. They didn't find them. Finally, Iliya Burenin find the boat in another bay all chopped up. Japanese got them. Japanese started to move into Unalaska in the mountains, hide away spying Dutch Harbor. So that was 1939. The marshall got there on the mailboat. Not the mailboat, but Coast Guard boat. He found out my grandmother and mother did not have no help. And back to Unalaska again. Finally try and find a place for us to stay. Finally Coast Guard got there and pick us up and we come in 1939. I don't like it but as kids we can't do nothing by himself. I was 13 years old. And after that I am doing something like everybody else, helping my mom. In 1939, just about 1940, my grandmother died. She was seventy-nine years old. I didn't know she was seventy-nine but after she died, after I grew up until fifteen-sixteen, I found out she was seventy-nine years old. So I've got nothing to do so I had to move in with my real mom. I didn't like them kids in there, but they were my brothers and sisters. Always doing something. For ten cents you tell them to do something. I am getting ten cents from somebody else. Ten cents was a lot of money. I would buy two big bar candies. Now days them forty, fifty cent bar candies are twice as small as the big candies before. And from there I work most of the time. When I was fourteen years old, school started. And they wanted me to go to school. I was happy for a while. I might learn something. I was in school but I didn't like my teacher. If I don't say "Good morning Miss Jorgensen," she would always hit my head with a little ruler. Boy, I didn't like that. I have been up at the school. I know how to sign my name. So one morning I got sandwich and I got a big coat. I make a big sandwich and put it in coat pocket and I left. People go up to school but me, I kept going all the way to the trail, Biorka Trail. I walk all the way over to that Beaver Inlet. I am not even scared but I will be scared later. I did not have a place to stay. I take walk on the beach for a while. Dark comes I start eating my sandwich. I stay by the small creek, put my head down and drink water. I did not have a cup. I eat half of my sandwich. Later I went into the grass and went to bed. I sleep good for a while and I wake up, pitch dark. Boy, I am kind of nervous. Early winter started, right after school started, oh, about a month and a half after school started. I got into Beaver Inlet over night. Next morning, I got up and finished my sandwich. No I don't want to stay there again. So I come home before I lose my trail. No truck road up on top side, just a trail. I could have come in to town earlier but I don't want to come to town when it is daylight. And I am scared of the goats up there. We got to go through this pass, about twenty goats up there. Belongs to Mr. King. Boy, pretty soon they would be teasing me all the way. I got chased from them animals; run before they hit me and I went over the fence. When I come on this side I feel safer. I come all the way to my house and my mom said, "We have been worried about you, where have you been?" "I've been camping." Well I didn't see no camp in Beaver Inlet. Next two days the marshall, Mr. Bill, I forgot his last name, he wanted me back to school. I told him if you put me back to school I am going to run away for good. I was scared but I said that anyway. So later he said okay stay home if you want to. He left me. That was Bill Brown. He was a marshall before Vern Robinson. Somebody else was the marshall before Bill Brown too. He died in Seattle. He was an Aleut. His Mother was Aleut I guess. He talked Aleut because everybody talked Aleut around here anyway. Not any more. Nick "Nicholai"Galaktionoff was born in the village of Makushin on the island of Unalaska in 1939. Nick comes from a large family; he and his sister Marina are the only survivors. Both of his sons reside in Unalaska. Nick's hobbies include halibut and salmon fishing. He used to go out seal hunting and fishing whenever he got a chance. He now has poor eyesight and does not go many places anymore. Nick likes living in Unalaska and enjoys fishing and walking around town. | |
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Elder Participation In "The Spirit : | |
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Elders In the Classroom by Roby Littlefield:All students can benefit from inter-generational contacts. In Alaska Native cultures, grandparents were held in high regard as they contributed to the community by passing on knowledge and skills. Children learned by listening to and watching Elders and often didn't realize they were in training. Bringing grandparents in to share personal knowledge when studying subjects like nutrition, customs, plants, biology and history can benefit the entire class. To begin, first look to your class members. Send home a note or survey expressing your desire to include parents, grandparents and Elders in your lessons. Get referrals for possible speakers from organizations that work with Natives and/or the elderly. The way to ask Native American Elders for help is different from Western customs. Initial and subsequent contact should be subtle. Visit with them, allowing time for the conversation to wander. Allow for extended pauses, giving them time to think and decide. If their hearing is poor, sit on the side of their better ear and make sure your lips can be seen. Direct eye contact should be limited. Standing or sitting at an angle can increase an Elders comfort level. Keep your questions basic and specific. Begin the request by telling a little about your class and how the Elder could help. If you are not sure if the Elder is interested, hint strongly that you would like to have their help and ask if she/he knows of someone who might be willing to participate. Custom teaches that it is rude to give someone a frank "no" to a request for help, so you need to recognize that a noncommittal response might mean "no", or it might mean that the request is being considered. If at some point the Elder changes the subject more than once while you are explaining your request, you should be aware that she/he might be trying to say "no". Don't force a response; if it is clearly not a "yes" let it go, or suggest they can contact you after they've thought about it. It is important to ask before a meeting for permission to make audio or video recordings. Don't show up with the equipment because you may force consent and cause bad feelings. Permission to listen to or tape a story or lecture does not give you any right to re-broadcast or write the story with you as author. Elders Concerns & Expectations * How can I find the room? (transportation, personal guide) * Will I be respected and appreciated by the students? * Will I be able to hear the students questions? (background and noise level) * Can I speak within the attention span and understanding of the age I am speaking to? If an Elder has agreed to participate in a classroom activity, provide them with optional dates and the logistics. It would be helpful to explain the routine, consequences for students misbehavior, and possible options if problems come up during the lesson. It is your responsibility to ensure discipline is maintained. Be aware, however, that Elders generally do not support strict discipline in a public setting. Discuss how to make a smooth transition to help the Elder leave the class. Agree on some visual signals and ground rules. When the Elder arrives introduce her/him so the Elder sees your respect for them. The teacher should be alert for visual cues from the Elder during the visit as well as be prepared to give unspoken signals back. The teacher should stay in the room. Give the Elder a chance to use traditional discipline. Be prepared to move a child to sit by an adult who can role model how to listen respectfully. If you have problems with students degrading or ignoring an Elder, have a teacher's aide or adult Native quietly intervene. Most traditional stories are like a round, crocheted pot holder. The storyteller goes round and round the subject until it all comes together and finally comes to the lesson or point. Be patient, allow the Elders to share their culture in their own way. Your students are learning how to listen. Students should refrain from interrupting to ask questions. There will be a proper time to ask questions. As a thank you, Elders usually appreciate student and teacher letters, pictures and story booklets which are treasured and shown to friends and relatives. This may also encourage other Elders to participate in classroom projects. Sometimes you will find a resource person who will be available for a wide variety of subjects and projects. If you use an Elder more than once, the school should provide some type of stipend in appreciation of the energy and knowledge the Elder is contributing. Be careful not to burn out your Elders. Whenever you make a request be sure the Elder understands she is not obligated. Keep your lessons flexible in case the Elder can't come at the last minute. Once an Elder has agreed on a time to come into your classroom, avoid changing or postponing the visit. From The Tlingit Moon and Tide Resource Book (K-4), editor Dolly Garza. To be published by Alaska Sea Grant early 1999. | |
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Fall Course Offerings for Educators in Rural Alaska by Ray Barnhardt:Alaska Studies: ANTH 242, Native Cultures of Alaska; GEOG 302, Geography of Alaska; HIST 115, Alaska, Land and Its People; HIST 461, History of Alaska. Multicultural Education: ANS 461, Native Ways of Knowing; ED 610, Education and Cultural Processes; CCS/ED 611, Culture, Cognition and Knowledge Acquisition; ED 616, Education and Socio-Economic Change; ED 631, Small School Curriculum Design; ED 660, Educational Administration in Cultural Perspective. Cross-Cultural Studies: CCS 601, Documenting Indigenous Knowledge Systems; CCS 608, Indigenous Knowledge Systems. Enrollment in the above courses may be arranged through the nearest UAF rural campus or by contacting the Center for Distance Education at 474-5353 or racde@uaf.edu or by going to the CDE web site at http://www.dist-ed.uaf.edu/. Those rural residents who are interested in pursuing a program to earn a teaching credential should contact the rural education faculty member at the nearest rural campus or the Rural Educator Preparation Partnership office at 543-4500. Teacher education programs and courses are available for students with or without a baccalaureate degree. Anyone interested in pursuing a graduate degree by distance education should contact the Center for Cross-Cultural Studies at 474-1902 or ffrjb@uaf.edu. In addition to the above courses offered through the UAF campuses, the following distance education courses are available through the Alaska Staff Development Network under arrangements with Alaska Pacific University: "Alaska Alive" (which meets the state Alaska Studies requirement) and "Creating Culturally Responsive Schools: A Standards-based Approach" (which meets the state Multicultural Education requirement.) A new multicultural education course aimed at administrators is also available through ASDN. Information regarding enrollment in these courses may be obtained from the Alaska Staff Development Network at 364-3801 or asdn@ptialaska.net or at the ASDN web site at: http://www.asdn.schoolzone.net/asdn/. Welcome to the first school year of the new millennium. | |
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Fall Course Offerings for Educators in Rural Alaska by Ray Barnhardt:This fall rural teachers and aspiring teachers will have a variety of distance education courses to choose from as they seek ways to upgrade their skills, renew their teaching license, pursue graduate studies or meet the state's Alaska Studies and Multicultural Education requirements. All Alaskan teachers holding a provisional teaching license are required to complete a three-credit course in Alaska Studies and a three-credit course in Multicultural Education within the first two years of teaching to qualify for a standard Type A certificate. Following is a list of some of the courses available through the Center for Distance Education that may be of interest to rural educators: Alaska Studies ANTH 242, Native Cultures of Alaska GEOG 302, Geography of Alaska HIST 115, Alaska, Land and Its People HIST 461, History of Alaska. Cross-Cultural Studies CCS 601, Documenting Indigenous Knowledge Systems CCS 608, Indigenous Knowledge Systems. Enrollment in the above courses may be arranged through the nearest UAF rural campus or by contacting the Center for Distance Education at 907-474-5353 or distance@uaf.edu, or by going to the CDE web site at http://www.dist-ed.uaf.edu. Those rural residents who are interested in pursuing a program to earn a teaching credential or a B.A. should contact the rural education faculty member at the nearest rural campus or the Rural Educator Preparation Partnership office at 907-474-5589. Teacher education programs and courses are available for students with or without a baccalaureate degree. Anyone interested in pursuing a graduate degree by distance education should contact the Center for Cross-Cultural Studies at 907-474-1902 or ffrjb@uaf.edu. Welcome to the 2001-02 school year! | |
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Fall Course Offerings for Educators in Rural Alaska by Ray Barnhardt:All Alaskan teachers holding a provisional teaching license are required to complete a three-credit course in Alaska Studies and a three-credit course in Multicultural Education within the first two years of teaching to qualify for a standard Type A certificate. Following is a list of some of the courses available through the Center for Distance Education that may be of interest to rural educators. Alaska Studies: ANTH 242, Native Cultures of Alaska; GEOG 302, Geography of Alaska; HIST 115, Alaska, Land and Its People; HIST 461, History of Alaska. Multicultural Education: CCS/ED 610, Education and Cultural Processes; CCS/ED 611, Culture, Cognition and Knowledge Acquisition; ED 616, Education and Socio-Economic Change; ED 631, Small School Curriculum Design; ED 660, Educational Administration in Cultural Perspective. Cross-Cultural Studies: CCS 601, Documenting Indigenous Knowledge Systems; CCS 608, Indigenous Knowledge Systems. Enrollment in the above courses may be arranged through the nearest UAF rural campus or by contacting the Center for Distance Education at 474-5353 or distance@uaf.edu or by going to the CDE web site at http://www.dist-ed.uaf.edu. Those rural residents who are interested in pursuing a program to earn a teaching credential or a B.A. should contact the rural education faculty member at the nearest rural campus, or the Rural Educator Preparation Partnership office at 474-5589. Teacher education programs and courses are available for students with or without a baccalaureate degree. Anyone interested in pursuing a graduate degree by distance education should contact the Center for Cross-Cultural Studies at 474-1902 or ffrjb@uaf.edu. Welcome to the 2002-2003 school year! | |
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Fall Course Offerings for Teachers in Rural Alaska by Ray Barnhardt:Alaska Studies ANTH 242, Native Cultures of Alaska; GEOG 302, Geography of Alaska; HIST 115, Alaska, Land and Its People; HIST 461, History of Alaska. Multicultural Education ANS 461, Native Ways of Knowing; ED 610, Education and Cultural Processes; CCS/ED 611, Culture, Cognition and Knowledge Acquisition; ED 616, Education and Socio-Economic Change; ED 631, Small School Curriculum Design; ED 660, Educational Administration in Cultural Perspective. Cross-Cultural Studies CCS 601, Documenting Indigenous Knowledge Systems; CCS 608, Indigenous Knowledge Systems. Enrollment in the above courses may be arranged through the nearest UAF rural campus, or by contacting the Center for Distance Education (CDE) at (907) 474-5353, email racde@uaf.edu, or by going to the CDE web site at http://www.disted.uaf.edu. Those rural residents who are interested in pursuing a program to earn a teaching credential should contact the rural education faculty member at the nearest rural campus, or the Rural Educator Preparation Partnership office at (907) 543-4500. Teacher education programs and courses are available for students with or without a baccalaureate degree. Anyone interested in pursuing a graduate degree by distance education should contact the Center for Cross-Cultural Studies at (907) 474-1902 or email ffrjb@uaf.edu. In addition to the above courses offered through the UAF campuses, the following distance education courses are available through the Alaska Staff Development Network (ASDN) under arrangements with Alaska Pacific University: Alaska Alive (which meets the state Alaska Studies requirement) and Creating Culturally Responsive Schools: A Standards-based Approach (which meets the state multicultural education requirement.) A new multicultural education course aimed at administrators is also under development by ASDN. Information regarding enrollment in these courses can be obtained from the Alaska Staff Development Network at (907) 364-3801, email asdn@ptialaska.net, or at the ASDN web site at http://www.asdn.schoolzone.net/asdn. Welcome to the last school year of the 20th century and the first of the new millennium. | |
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