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 Contact information in earlier issues could be outdated.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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Fellowships Awarded by Beth Leonard:The Denaqenage' Career Ladder Program, a grant-funded partnership between the University of Alaska Fairbanks (UAF), Alaska Native Language Center, the Interior Athabascan Tribal College (IATC) and the Gateway and Lake and Peninsula School Districts, is pleased to announce that the following participants have been awarded competitive fellowships for the 2003-2004 academic year: _ Lily Larose Luke, Tanacross _ Michelle Ravenmoon, Dena'ina _ Shauna Sagmoen, Dena'ina _ Amy VanHatten, Koyukon _ Verna Wagner, Tanacross In order to be eligible for a fellowship, candidates must be accepted into the Denaqenage' Career Ladder Program and enrolled in a UAF M.Ed. or B.A. program with a major focus on Athabascan language study and teaching. Preference is given to students studying or intending to study Tanacross, Upper Tanana or Dena'ina. However, consideration is given to applicants studying other Alaska Athabascan languages as well. Applications for the 2004-2005 competition will be sent out in March, 2004. If you have any questions about the fellowship application process or would like to be included on our application mailing list, please call Beth Leonard, IATC Language Coordinator at 1-800-478-6822, ext.3287 or e-mail bleonard@tananachiefs.org. | |
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Fourth Annual ANSES State Science Fair by Alan Dick:On Saturday, before Sunday's ANSES State Fair, students and chaperones scurried around Anchorage and Eagle River in the second year of the "Junkyard Wars of Science Fairs." At 9 A.M. teams of participants were given maps, $50, the set of rules and an assignment: plan and carry out a science project having to do with "campfires." The excitement level was high and by 6 P.M., eight teams had poster boards and a completed experiment ready for the judges. This lighthearted event gave the students a chance to interact with the judges and each other before the big event on Sunday. It also forced them to utilize science skills, map skills, team building skills and ingenuity in developing a project in less than nine hours. Students also had to spend time at the Alaska Native Heritage Center. Two of the ANSES State Fair projects have been nominated for an International Science Fair in Beijing, China. There is no assurance that they will go, but students worked in schools until midnight preparing their projects for consideration. It represents an opportunity of a lifetime for the young people involved. AKRSI folks are holding their breath, hoping we can send students to carry our model of relevant, village-based science projects to other nations. The ANSES State Science Fair participants and winners were honored in the noon luncheon at the Native Educators Conference banquet in the Sheraton Hotel on Monday, February 3. Several of the winners were interviewed by Channel 2 News. The broadcast that evening was inspiring. The Imaginarium played an important part in the operation this year. Students handled reptiles and participated in liquid nitrogen experiments while other projects were being judged. There wasn't an idle moment the whole weekend. Staff watched genuine friendships being made and strengthened, personal transformation taking place and science becoming a deeper part of young peoples' lives. To observe the process makes the hundreds of hours of preparation worthwhile. The Imaginarium folks will likely oversee the operation next year as AKRSI intentionally fades out, but the event will continue to create an arena where the students are the show and science the theme. Staff watched genuine friendships being made and strengthened, personal transformation taking place and science becoming a deeper part of young peoples' lives. | |
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Funds for Professional Development Available from SMCNWS:The Science and Math Consortium for Northwest Schools has $45,000 available to provide partial funding for Alaskan projects that represent part of a sustained, systemic effort to improve math and science education will provide high-quality training for teachers and other educators include strong follow-up, dissemination and evaluation components and are in line with state and local standards for math and science. Applications must be submitted by teams of two or more educators and are due on February 3, 1997. If you have not received application materials, and are interested in applying, please contact Stephanie Hoag at 463-4829 or 463-3446 (fax). SMCNWS can also assist with planning, coordination, follow-up and evaluation of professional development activities. Note: As of publication date of this newsetter, funding is available for the Spring semester only. | |
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Future Alaska Native Educators by Cathy Rexford:According to the Alaska Department of Education and Early Development, as of the 2001-2002 school year, 459 of the 8,206 public school teachers are Alaska Native or American Indian. As indigenous societies that once maintained total control over the education of our youth, we find that our lack of professional presence in our contemporary education system creates a situation of loss. If we as Native people are to truly regain control of our education, it is necessary to infuse young Native professionals into our schools. Encouragement must be given to our young people to become certified teachers, administrators and linguists. Our need for teachers is great and should therefore be a priority in our Native education agenda. We need to invest not only our finances, but also our time and effort into getting our own people teaching in our schools. The Future Alaska Native Educator (FANE) listserv currently includes 37 students and is growing each week. What started out as a mission to increase youth involvement in the many Alaska Native education gatherings, transformed into the organization of young Alaska Native educators. The intent of this statewide FANE electronic network, is to provide a forum to exchange information, advertise education events and issues and link these students to educators and education entities across Alaska. I compiled this list of Alaska Native college students majoring in education, after sending out several e-mail requests across the state. I present the Sharing Our Pathways audience with an opportunity to provide these young people your professional and traditional mentorship. This is an excellent opportunity for young Alaska Natives who are on their way to becoming educators and it is also a good opportunity for us to include the ingenuity and the ideas from these young educators in our planning and strategizing. Their fresh perspective may just be the solution we are looking for to move our education agenda forward. These are the students who are preparing to assume responsibility to continue our work as Native educators. Now that a growing number of young Alaska Native educators are assembled, what does the Alaska Native Educator community have to say to them? As Alaska's leading experts on education, please send your contributions for the FANE listserv to: Cathy.Rexford@nsbsd.org If you are an aspiring Native educator and interested in being added to the list please e-mail Cathy at the above address as well. | |
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Future Teachers of Alaska by Ac’arralek Lolly Carpluk:One of the main goals of the FTA grant is to establish pilot FTA highschool clubs in the three partner school districts. Each district has recruited FTA coordinators who are recruiting FTA students to work collaboratively in developing their organizations within their communities. There are many exciting opportunities for the students to participate in various kinds of activities on a community, local school, district, state and national level. For further information, please contact the following persons for local and district-wide FTA activities: Sharon Weaver, FTA Project Director Lower Kuskokwim School District Phone: (907) 543-4804 Email address: Sharon_weaver@lksd.org Sue Toymil, FTA Project Director Bering Strait School District Phone: (907) 955-2424 Barb Pungowi, FTA Project Director Nome Public Schools Phone: (907) 443-5351 Email address: bpungowi@nomeschools.com For overall information contact Lolly Carpluk, FTA Program Director, University of Alaska Statewide, 907-474-1973 or email lolly.carpluk@email.alaska.edu. | |
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Gail Pass Moves On:We have been fortunate throughout the life of the Alaska Rural Systemic Initiative to have highly talented and dedicated staff to breath life into the work we are doing. One who has been with us nearly from the beginning and has provided much of the glue that holds everything together has been Gail Pass, administrative assistant at the AFN office of the AKRSI. Gail has provided critical technical skills essential to keeping track of the many activities sponsored by the project; she has also been a valuable contributor to the thinking that has gone into shaping that work. Evidence of her insightful perspective on the inner workings of the world in which we live is reflected in a poem found on the back page of this newsletter, which she has provided as a gift to all of us on her move to a new position as a financial analyst with Alaska Communications Systems. The staff of AKRSI want to express our appreciation to Gail for her faithful service-with-a-smile over the years and we wish her good fortune as she moves on to new opportunities in her life. We'll be calling on you, Gail . . . ! | |
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Guidelines Adopted for Alaska Public Libraries by David Ongley:We are fortunate on the North Slope to have public libraries in all of our villages. We only have seven villages outside of Barrow though. AVCP in Bethel is working to form libraries in many of the 50 or so villages it serves. I hear of good things coming from Southeast Alaska as well. Sealaska and the Central Council of Tlingit & Haida Indian Tribes both recently received grants for library projects, as did Igiugig Village in the Cook Inlet area. Haines public library is working on a large project with the Chilkoot Indian Association. For the most part, however, very little is being done in larger towns and cities. Each year, the Alaska State Library hosts a three-day leadership institute that is fondly referred to as DirLead. Last October the directors of the 10 largest public libraries in the state met to learn ways they could better serve Alaska Natives in their libraries. As this was a significant departure from previous DirLead institutes, much credit needs to go to Karen Crane, the director of the State Library and several other key people, who immediately perceived the value of what was being proposed and provided firm support for the project. Father Michael Oleksa spoke for half a day about communication styles. For the next day and a half, Dr. Lotsee Patterson, a Comanche professor of library science at the University of Oklahoma, a preeminent expert on Native libraries across the country, worked with us to develop a set of guidelines for public libraries. These guidelines were based on those for schools, communities, teachers and parents already developed by the Alaska Native Knowledge Network. Immersion in the subject under Dr. Patterson's tutelage provided the intellectual stimulus that propelled the formation of smaller workgroups to consider four aspects of libraries where guidelines could be developed: the environment in which services are delivered, the programs and services offered, the collections that are developed and the staff that is employed in the library. Reassembling, the smaller groups brought proposed wording back. Revisions by the larger group were considerable. Work progressed quickly under Lotsee's direction. Directors took copies of the document to share with their libraries, communities and Native educational organizations. Feedback was sporadic and continued to trickle in through the spring of 2001. The changes that were suggested were forwarded to the entire group through their listserv. Almost every suggestion that came in improved the document and was easily incorporated into the wording. By June the document was completed to almost everyone's satisfaction. That document is now on the ANKN Web site at www.ankn.uaf.edu/standards/library.html. I believe several basic truths about libraries. I believe that, while books and libraries may have the appearance and tradition of a fundamental component of a white, European, imperialist institution, their equivalents exist in every culture in some form. I believe that by taking control of libraries and filling them with appropriate information, they can be transformed into institutions that serve people in the villages. In Alaska, we struggle on two fronts: getting libraries established in the villages and convincing the state legislature of the need to support them. Convincing a legislature dominated by representatives from the major urban areas of the importance of rural libraries is an uphill battle. It will probably remain a losing battle without the overwhelming support from the villages. I'm certain that the importance of libraries will eventually prevail and they will emerge as a force for cultural, linguistic, historic and economic independence in the future. On September 21, 2001 at the State Board of Education meeting, it was moved by board member Roy Nageak of Barrow to endorse the Culturally Responsive Guidelines for Alaska Public Libraries. The endorsement was approved unanimously. Those guidelines are included for use in your community. | |
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Guidelines for Respecting Cultural Knowledge:Special attention is given to the educational implications for the integration of indigenous knowledge and practices in schools throughout Alaska. The guidance offered by the guidelines is intended to encourage the incorporation of traditional knowledge and teaching practices in schools by minimizing the potential for misuse and misunderstanding in the process. It is hoped that these guidelines will facilitate the coming together of the many cultural traditions that coexist in Alaska in constructive, respectful and mutually beneficial ways. Along with the guidelines are general recommendations aimed at stipulating the steps that need to be taken to achieve the goals for which the guidelines are intended. State and federal agencies, universities, school districts, textbook publishers and Native communities are encouraged to review their policies, programs and practices and to adopt the guidelines and recommendations where appropriate. In so doing, the educational experiences of students throughout Alaska will be enriched and the future well-being of the communities being served will be enhanced. Responsibilities for Respecting Cultural Knowledge Following is a summary of the areas of responsibility around which the guidelines for respecting cultural knowledge are organized. The details for each area, to be published in a booklet form as well as on the ANKN website, provide specific suggestions on the steps to be taken by persons in each of the respective roles. NATIVE ELDERS, as one of the primary sources of traditional cultural knowledge, bear the responsibility to share and pass on that knowledge in ways that are compatible with traditional teachings and practices. AUTHORS AND ILLUSTRATORS should take all steps necessary to insure that any representation of cultural content is accurate, contextually appropriate and explicitly acknowledged. CURRICULUM DEVELOPERS AND ADMINISTRATORS should provide multiple avenues for the incorporation of locally-recognized expertise in all actions related to the use and interpretation of local cultural knowledge and practices. CLASSROOM TEACHERS are responsible for drawing upon Elders and other cultural experts in the surrounding community to make sure all resource materials and learning activities are culturally accurate and appropriate. EDITORS AND PUBLISHERS should utilize culturally-knowledgeable authors and establish multiple levels of review to insure that all publications are culturally accurate and appropriate. REVIEWERS should give informed consideration to the cultural perspectives of all groups represented in documents subjected to review. RESEARCHERS are ethically responsible for obtaining informed consent, accurately representing the cultural perspective and protecting the cultural integrity and rights of all participants in a research endeavor. NATIVE LANGUAGE SPECIALISTS are responsible for taking all steps possible to accurately convey the meaning associated with cultural knowledge that has been shared in a traditional language. NATIVE COMMUNITY ORGANIZATIONS should establish a process for review and authorization of activities involving the gathering, documentation and use of local cultural knowledge. As the users and audience for cultural knowledge, THE GENERAL PUBLIC has a responsibility to exercise informed critical judgement about the cultural authenticity and appropriateness of the materials they utilize. General Recommendations The following recommendations were put forward to support the effective implementation of the guidelines for documenting, representing and utilizing cultural knowledge outlined above. The Alaska Standards for Culturally-Responsive Schools should be used as a general guide for any educational activity involving cultural documentation, representation or review. A statewide "Alaska Indigenous Literary Review Board" should be established with representation from each of the regional Native educator associations to oversee the implementation of the recommendations that follow. A statewide "Alaska Indigenous Knowledge Multimedia Working Group" should be established to examine the applicability of the above guidelines to the production of electronic media and the publication and utilization of cultural knowledge via the internet. Criteria for product certification of materials with cultural content should be established and implemented by regional literary review committees formed through the regional Native educator associations. The raven images from the ANKN logo could be used as a "stamp of approval" for each cultural region. Each regional literary review committee should develop a list of authorized reviewers for publications reflecting cultural content related to the respective region. An annotated bibliography of the best materials representing local cultures should be compiled by each regional literary review committee and published on the Alaska Native Knowledge Network website for use by teachers and curriculum developers throughout the state. The Alaska Indigenous Literary Review Board should establish prestigious awards to honor Native Elders, authors, illustrators and others who make a significant contribution to the documentation and representation of cultural knowledge. Incentives, resources and opportunities should be provided to encourage and support Native authors, illustrators and storytellers who bring a strong Native voice to the documentation and representation of Native cultural knowledge and traditions. The guidelines outlined above should be incorporated in university courses and made an integral part of all teacher preparation and cultural orientation programs. An annotated bibliography of resource materials that address issues associated with documenting, representing and utilizing cultural knowledge should be maintained on the Alaska Native Knowledge Network website. Further information on issues related to the implementation of these guidelines, as well as copies of the complete guidelines may be obtained from the Alaska Native Knowledge Network, University of Alaska Fairbanks, Fairbanks, AK 99775-6730 (http://www.ankn.uaf.edu). | |
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Guidelines for Strengthening Indigenous Languages:This booklet offers suggestions for Elders, parents, children and educators to use in strengthing their heritage language with support from the Native community, schools, linguists and education agencies. 28 pages, free. For more information on obtaining copies of these and other cultural guidelines, call the Alaska Native Knowledge Network at 907-474-5086 or e-mail dixie.dayo@uaf.edu. | |
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How Does the Crane Keep Its Language? by Angayuqaq Oscar Kawagley:I don't know if the crane has the genes in its DNA to make its own distinctive call or if it learns it from its mother and other members of its own kind, but it does learn to speak the crane language. Baby cranes do not make a call like that of a seagull's raucous, squalling sound or like any other member of the bird family. Each species has its own distinct call-a language readily identifiable as its own-and all those unique languages continue to be passed on from one generation to the next. As Native people, we too have our own unique languages which have been passed on from one generation to the next for many millennia. So why are we losing our Native languages so rapidly? Could it be because we, as parents, grandparents and villagers, do not speak to our children in our own Native language anymore? Why is it that we do not speak to them in our languages? One of the reasons is that our primary language has become English, which is a voracious language that eats up our Native languages. Perhaps this is brought about as a result of the remembrance of some Elders and parents of the shaming, abuse and punishment they received in school for speaking their own Native language. We must begin to freely talk about such experiences and the hurt feelings and shame so the healing process can begin. So what must we do to keep from losing our Native languages? For one thing, we can look at other indigenous people who have been successful in re-enlivening and revitalizing their languages. We can take a look at the Maori language nests or the Native Hawaiians' programs and then put into practice that which is proving to work. We must consult with our Elders to see what we, as Native people, need to do to save our Native languages. This is a very tough and complicated charge for those of us engaged in teaching, research and role modeling. Head Start teachers, parents, Elders and villagers have the grave responsibility of teaching our Native youngsters their Native language. After all, they are our future. Why teach our Native languages that are often looked upon by the modern world as useless, nontechnical and incapable of conveying profound meaning and concepts? As Alaska Native people we need to convince ourselves and our young ones that our Native languages are important and can convey deep meaning and complex thinking. As I have said in the past, using our Native languages thrusts us into the thought world of our ancestors. We can talk about our traditional hunting and gathering ways and sophisticated technology by using our Native languages. For example, our Yupiaq word, pinaa, which means "his, her or its strength," can mean physical strength of a person, of a bow, of the oogruk skin covering the qayaq or of water. It can mean intellectual prowess of a person, place or thing. It can mean emotional or spiritual strength and stability, all depending on the context in which it is used. Or take qalluq, our word for rolling thunder or electrical discharge. It is now our word for electricity. Who says our Native languages are not technical? They can be very technical and profoundly spiritual at the same time. Don't ever believe anyone who puts forward such feeble reasons for encouraging us to lose our Native languages. Manu Meyer, a Native Hawaiian, puts it this way: "We practice abstract thinking, but it is tied to purpose and a meaningful existence." We-ourselves and our youngsters-need to learn and understand this important philosophical thought. There are other reasons why we should not lose our Native languages. They allow us to articulate spiritually and emotionally and convey the deeper meanings of life. Richard Littlebear of Montana has pointed out that our languages allow our people to articulate the subtle attributes and meaning associated with self-governance, law and order, jurisprudence, literature, a land base, spirituality and sacred practices. We, as well as the rest of the world, cannot afford to diminish the diversity of cultures. To have but one language and one culture in this world would be boring indeed and would put our very existence as a species at greater risk. The most important part of growing up is when children are developing a beginning understanding of their language, culture and place. However, human beings do not have a built-in mechanism for learning a particular language. Unlike the crane, Native children have no such genes in their genotype, so they have to listen, imitate and learn to utter the sounds found in their own languages. It is like having to learn English, German, Russian or any other language-they have to work at it. The children have to be talked to in their own language during play, so they can imitate, mimic things and ask a lot of questions. They have an acute curiosity to learn during their early lives. We must encourage this attribute by doings things that they can learn from in association with their families, friends and communities. By doing things that are important to their families and communities, their curiosity and willingness to learn will never diminish. In the school, however, they are often learning about things that are foreign to them and find no application in the surrounding community so that by the time they get into the fifth and sixth grades, their inborn curiosity to learn has been leached out of their minds. Sad, but true. We have too many dropouts from high school and others who drop out intellectually and emotionally long before they enter high school. I have a problem when history is written by an outsider, especially when it deals with Alaska or Alaska Native history, because it is often just one interpretation, usually from a limited perspective. You know where our history is found? It is in our quliraat (mythology) and qalumciit (stories). So invite the Elders to come into the classroom to tell the stories in their own language. You will find that the values and those qualities that make us a strong people are embedded in our Native words and stories. The youngsters will begin to understand and yearn yulunii pitallqertugluni-being a person who is living a life that feels just right. Alaska Native mythology contains the power and wisdom for guiding us in making a life and a living that feels just right. Alaska Native languages enable us to show proper respect and express courtesy for all elements of Mother Earth. Another important language activity is to arrange for the Elders to teach the youngsters singing, dancing and drumming. In doing so, the children will become acquainted with the technical words ascribed to rituals, ceremonies and sacred practices. By learning the songs, they will begin to cultivate an identity and connection to place. As hunter-gatherers, we had no need for written history because our history was embedded in place, stories, songs, dances and movement from place to place according to the seasons. The youngsters should be brought outdoors to begin to appreciate and experience the beauty of nature such as the caterpillar, chamomile and tree. They must be taught that we are connected to everything. The caterpillar eats vegetation, turning it into excrement which is useful to the tree. It gives off carbon dioxide which is also used by the tree. The tree provides a home and food for the caterpillar and gives off oxygen which is used by the caterpillar. As shown by the abbreviated cycles above, everything must go somewhere. Everything that is done in nature is done for some purpose. Human beings cannot have everything that we want. We must learn to live with limited needs. We must learn to respect and be satisfied with what we have. Life is the greatest gift that we have and we must nurture that which makes life meaningful. Most importantly in that regard, we must maintain our languages because language, more than anything else, shapes who we are, just as it does for the crane. By maintaining our languages, we are sustaining the ultimate standard of health and endurance of the human species. | |
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Howard Luke: My Own Trail:In this book, Howard tells his story of early childhood experiences, the influence his mother had upon him, and people and events that shaped his adult life as well as his vision for a bright future. While this book is enjoyable reading for everyone, it is a valuable resource for people who consider the Tanana Valley their home. Through Howard Luke's eyes and words we see the land and the people who inhabit it in the context of a personal history that is in some ways unique, while in others, universal. He offers us an opportunity to gain a deeper sense of meaning of this place to the people for whom it is home, not by choice but by birthright. Howard Luke: My Own Trail comes with a foldout 18" x 24" map of the area between Fairbanks and Nenana that Howard calls home. It can be ordered from the Alaska Native Knowledge Network. Contact Dixie Dayo at 474-5086, fax 474-5208, email fndmd1@uaf.edu for information. | |
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Humility by Sean Asilquq Topkok:At this cultural camp, held years ago, the campers and staff had the good fortune to learn from Elders William and Marie Tyson from St. Mary’s. Yup’ik dancing was part of the camp activities. Although I am Iñupiaq, I enjoyed actively learning along with the students. Not surprisingly, the Elders were aware of everyone, keeping a close eye on each person’s progress. Months later, I asked Mrs. Tyson if she would make me an atikluk (kuspuk) if I were to supply her with the fabric. Instead she thought I should make my own and she would teach me. As I was working on my atikluk there were times when she would undo the stitching and encourage me to do it correctly. These are two examples of working with Elders and cultural-bearers, where I have gained significant experience. When Mr. Tyson said I made a mistake dancing and the whole group needed to start again, I did not feel humiliated, but honored. I realized he wanted to make sure I learned the dances correctly. Mrs. Tyson reinforced the same principle as I learned how to make my atikluk correctly. Looking past my ethnicity, these two wonderful Elders focused on my learning process. Being Iñupiaq and not Yup’ik didn’t matter to them. They saw something in me and, for me, that felt exceptional. Eventually I started to dance from within myself, knowing the motions have a meaning. I joined their dance group. On more than one occasion during a dance performance, Mr. Tyson felt it necessary to dance with us for a pamyua (encore). I did not feel I had acted arrogant; however, through these learning experiences, the word “humility” has been further defined for me. These experiences have helped me realize it is okay to make mistakes. Originally I titled this article “Make Mistakes,” but after reflecting on it, I felt it more appropriate to title it “Humility.” Humility is part of my Iñupiaq values. Humility, like all our Alaska Native values, is something to teach our children. We need to let them know it is okay to make a mistake and encourage them to learn from their mistakes. Humility vs. Humiliation We have all been humiliated in our lifetime. It can negatively affect us and does not feel good. I could tell you a personal account of humiliation, but I would rather share how the Tysons and other Elders taught me humility. I am not, nor is anyone, a perfect person. I can learn from my mistakes, as long as I demonstrate I am trying to learn. Isn’t that what we all want our children to learn—that it’s okay to make mistakes and to learn from them? We, as parents and those guiding them, need to recognize and acknowledge they are trying. I do not imagine Elders strive to become Elders, but rather to be the best they can be. Many people see me as just a computer person, however, I am actively involved in the Native community. I make mistakes on the computer, but I learn from them. I’ve also learned, that in order to learn from any mistakes in the Native community, I have to be active in the Native community. I must be involved, and I must try. I have organized an Iñupiaq dance group in Fairbanks, the Pavva Iñupiaq Dancers. My whole family is involved with it. My wife, Amy, and I have never pressured our two sons to dance, but they look forward to practice and performances. Aaron, our five-year-old, is one of the strongest singers and drummers in our group. During the recent 2004 Festival of Native Arts, Christopher, our nine-year-old son, told a Native story passed down from one of Amy’s relatives. It was his choice to tell the story in front of a large audience. I cannot tell you how proud we were of him. It was not how well he did it, which was awesome, but that he felt comfortable enough with his heritage to express himself in front of others. We, as educators and parents, expect remarkable things from our students and children. Through our own actions and experiences we must share and reveal ourselves to them. We must act accordingly, whether we make mistakes or not. These are our Native, family and community values. As a parent, I feel that I want my sons to grow up culturally healthy. I also want them to grow up with a healthy self-esteem, regardless of their ethnic background. I want them to grow up to be the best people that they can be. I want them to grow knowing I love to be there with them to say, “I’m proud of you.” Author’s note: This is dedicated to my mom, who allowed me to make my own mistakes and learn from them. * to R: Amy, Sean, Christopher and Aaron Topkok. | |
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IATC Update: Athabascan Language Program by Beth Leonard:The Interior Athabascan Tribal College is looking for language instructors who are willing to teach community multi-age classes. If you are interested, please contact me as we can also offer teacher training and support. Conversational Koyukon and Gwich'in Classes, Fairbanks IATC, in cooperation with The Morgan Project/UAF School of Education and the Fairbanks North Star Borough School District After School Program, is offering courses for Gwich'in and Koyukon Athabascan languages this fall from October 1-November 21. The instructor for Gwich'in is Kathy Sikorski and Koyukon instructors are Susan Paskvan, Joe Kwaraceius, Clara Clark, Agnes Moore and Steven Toby. This is an exciting program as it serves parents and children-the Koyukon class accepted students from ages 10 and up (ages 10-13 with parent/guardian) and the Gwich'in class accepted students ages 14 and up. The After School Program is providing classrooms and, because the IATC and Morgan Project are paying instructor salaries, the registration fee is reduced to $5. Students are also able to register for one credit of ANL 121 through UAF for an additional $25. If instructors are available, we are hoping to offer two seven-week sessions during the spring semester for Gwich'in, Koyukon and Iñupiaq. Funding Awarded for Family Language Immersion Program-Athabascan Through the Administration for Native Americans, TCC and IATC were recently awarded three years of funding that focuses on two pilot projects: (1) training in family immersion models and (2) development of family-oriented language immersion/cultural camps. We will begin advertising for regional coordinators and language specialists to assist with development of family immersion curricula and model development for language immersion cultural camps. For more information on the IATC Language Program, please contact Beth Leonard at 452-8251, ext. 3287 (or 1-800-478-6822). | |
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Identity-Creating Camps by Angayuqaq Oscar Kawagley:The following are a few suggestions on how we might approach and design camps for different purposes. Three types of Native cultural camps are described and each may be revised and adapted to suit the local situation and needs. Cultural Immersion Camp For students who have a good command of the Native language or dialect in a particular region and thus can be immersed on all aspects of the local culture. 1. All activities are done utilizing the Native language only and the focus is on in-depth learning of the things one needs to know to make a life and a living. 2. All planning and implementation includes local Native Elders and other knowledgeable Native people explaining what and why things are done the way they are for cultural adaptability and survival. This can include the following topics: a. Use of and relationship to plants and animals: times for harvesting; how and why certain rules are followed to ensure continuation of species; explain the traditional preparation and preservation techniques; how does the process contribute to natural diversity and cultural adaptability? b. Medicinal plants: their use and how they have been preordained by Ellam Yua (Spirit of the Universe) to have power to heal certain diseases; harvesting process-preparation and preservation; how to use them, being mindful of the physical, mental, emotional and spiritual inclinations of the person being treated; how do they contribute to natural diversity and cultural adaptability? c. Explore the nature-mediated technology of the Alaska Native people: materials; preparation methods; explanations of why certain parts of materials are used; how the idea for the technology came about; functioning of the various parts; use and care of the item; does it utilize refined or unrefined natural resources and why; is it biodegradable; what are its spiritual aspects; how does it contribute to natural diversity and cultural sustainability and adaptability? d. Explore the natural sense-makers of nature for weather, seasons, flora and fauna. e. Discuss time and its measurement. f. Navigation techniques: finding direction using nature and celestial objects. 3. Use song, dance and drumming for transmission of culture, especially its spiritual aspect; develop a realization that everything a Native person does is a form of prayer and paying homage to Ellam Yua (or whatever name a tribe has for the Creator.) 4. Use mythology and stories for value-creation and teaching what it means to be human; the entire experience should be value-creating and give a cultural orientation, an identity. 5. Live off the land as much as possible, using traditional techniques and technology. 6. The scheduling must be flexible and determined by the Elders to do things when it feels right. Language Development Camp For students who have little or no understanding of the Native language or have little or no speaking ability. Thus the focus is on learning the language itself in a setting where it has inherent meaning. The process is best determined on a day-by-day basis by the Elders and teachers, but it could range from full immersion as outlined above, to gradual immersion starting with the Native language being used with English interpretations, then progressing to an hour or two in which only the Native language is used. In either case, the goal would be to have the last week be all in the Native language. Otherwise, all of the suggestions outlined for immersion camps would apply. Bridging Science Camp Same as above but incorporating aspects of a Eurocentric viewpoint. The bridging camp should include not only the Native language and cultural practices, but also the Eurocentric scientific concepts and practices. 1. Most of the activities outlined above apply, but with the addition of a comparative perspective. All activities are coordinated to best achieve understanding. The traditional activities are not separate activities from Eurocentric mathematics and sciences, but are planned to be compatible and complementary with one another. 2. Identify some of the most used Eurocentric scientific terms and coin corresponding Native words with help from Elders and students. 3. When using Eurocentric science knowledge, concepts or theories, explore how they may add to or detract from one's Nativeness. 4. Examine whether the Eurocentric knowledge is useful and applicable in the place you are situated or is it extraneous knowledge in that context. When and where is it useful? 5. Use traditional estimation and intuitive measurement techniques; explore recognition of pattern and symmetry without mathematical equations to confuse the issue-the universe is not all numbers. 6. Use computers and other technological tools sparingly; explore the implications of the statement, "our memories are becoming obsolete." 7. How does adding Eurocentric knowledge to the traditional ways of knowing enhance or detract from natural diversity and cultural adaptability? 8. Examine ways in which technological tools may add to environmental and mental pollution. 9. Examine ways in which the camp activities foster values of cooperation and harmony or competition and individualism. 10. The camp planners and implementers should always have the local list of Native values in front of them for guidance in determining what to include from the modern world. The bridging science camps are intended to incorporate the Eurocentric mathematics and scientific concepts along with the local knowledge base of the Elders. All daily activities should be coordinated to effectively and efficiently teach and validate both thought worlds. The students should gain a keen understanding of Eurocentric scientific research since many of the findings corroborate Native observations and have helped to identify globally-stressed arenas that explain why Mother Earth is suffering. This makes it absolutely necessary that students learn Eurocentric concepts as well as their own ways of recognizing patterns, utilizing symbols, employing estimation and intuitive measurement and developing a keen observation of place. The Native students have to realize that our ways of knowing are identity-building processes. They can then pursue careers in mathematics and the sciences buttressed with a nature-mediated world view giving them a kind and polite disposition to the world in which they live. | |
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Iditarod Area School District Utilizes E-Mail by Bob Kuhn:Somewhere in the past few years, I began to see beyond the argument of, "where is the human factor in communicating." I have come to see that rather than decreasing this human factor, the use of e-mail in our district has brought our staff and students closer together. Being as large in area as our school district is, having the capability of communicating with peers 200 miles away has allowed staff members and students to work together as if they were in the same building. Staff and students alike are beginning to see that a district-wide e-mail system can enhance not only the instruction in the classroom, it can also help teachers in remote villages feel less isolated. The Iditarod Area School District has been using the software package QuickMail for about five years now. This is our choice but there are numerous others. We chose QuickMail for a number of reasons, not least of which is its very user friendly interface. Functions such as sending, receiving, and grouping e-mail messages and documents from one person anywhere in our district to anyone else within our district can be done with nothing more complicated than the click of a mouse. All teachers and office staff members have desktop access to QuickMail and we are in the process of giving this same access to our students. Staff members use QuickMail to share unit ideas, obtain information from the district office, locate materials that have moved around the district and just to keep in touch. The district office uses QuickMail to communicate with school office personnel. This allows for the easy transferal of attendance reports, food reports and all of the other bits of paperwork that flow within a school district. The most exciting use of a district e-mail system is the way it can be used by students. One student uses it to gather material from other students for the district newsletter she publishes. One teacher runs a math contest by sending math problems to students throughout the district and receives solutions via the same method. Students who have moved to another village in the district can keep in touch with friends on a regular basis. The uses are limited only by the imagination. It must be noted that there are drawbacks to a district e-mail system. First, is the expense. Our messages are transferred over long-distance phone lines, so there are those costs. We have our system set up to send messages at night to take advantage of the lower costs. Second, are the poor phone lines in rural Alaska. Due to lines and equipment that is antiquated, connections are sometimes lost. This can be very frustrating. These are the two major negatives that we have had to deal with. Electronic mail has changed the way we do business in the Iditarod Area School District. And it has been a change for the better. I can't imagine going to work one day and not having it. You might as well take away my blackboard. Setting this system up in your district is not difficult. All it takes is time, commitment, and someone with the minor skill and energy necessary to set it up. I would be happy to assist in anyway I can. Happy E-Mailing, Bob Kuhn Iditarod Area School District McGrath, AK 907-524-3232 ext. 240 rsrck@aurora.alaska.edu | |
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Ilisagvik College Receives Grant to Establish Tribal College Consortium:Ilisagvik College has been named recipient of a $510,000 Kellogg Grant for the establishment of a Tribal College Consortium in Alaska. The four-year project will serve to address the higher education needs of Alaska Natives through investigating the feasibility of developing a statewide network of tribal colleges. Although tribal colleges and college networks exist in other parts of the country, Alaska has not yet developed a tribal college network designed specifically to meet the higher education needs of Native students. Four other tribal organizations are collaborating with Ilisagvik College on the formation of the consortium. These include Kawarak, Inc., Sealaska Heritage Foundation, Association of Village Council Presidents and Tanana Chiefs Conference. The Alaska Tribal College Consortium is proposed as a means of lobbying for additional federal funding at a time when state funding for higher education is dwindling. Unlike other states, Alaska does not currently receive federal funding through the Tribally Controlled Community Colleges Act. The Kellogg grant award will facilitate development of the infrastrucure needed to secure this and other sources of funding. "We are honored to be in a position to be able to receive this grant," said Ilisagvik president, Dr. Edna Ahgeak MacLean. "We believe that through a tribal college consortium we will be able to better address the educational needs of Native people throughout the state. We foresee the development of a self-supporting college network working in coordination with other institutions to provide a full range of higher educational programs for Native communities statewide." Under the proposal, the consortium will form an inter-institutional planning committee with representatives from the University of Alaska, Sheldon Jackson College and Alaska Pacific University. The group will work together to prepare a comprehensive long-range plan for Alaska Native higher education, identifying current needs and deficiencies and developing the goals which will prepare Native students for the 21st century. The newly formed Alaska Tribal College Consortium met at the Alaska Federation of Natives convention in October 1997 and recently held a retreat in Anchorage. The W.K. Kellogg Foundation was established in 1930 to "help people help themselves through practical application of knowledge and resources to improve their quality of life and that of future generations." Its programming activities center around the common visions of a world in which each person has sense of worth, accepts responsibility for self, family, community and social well-being and has the capacity to be productive and to help create nurturing families, responsive institutions and healthy communities. | |
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In The Maelstrom of Confusion, a Stilling Voice by Angayuqaq Oscar Kawagley:We, as Native peoples, have always known that genotypes of all living things have micro-consciousness or micro-intelligence that enables them to communicate with one another and to work together for the good of the whole. Let me tell you why I think this is so. As a Yupiat, we have many rituals and ceremonies, some of which require special masks. Some of the masks are human masks. A few of these will have a third eye painted on the forehead. This eye we call Ellam iina, the eye of the universe, the eye of consciousness, the eye of awareness, thus intelligence. This says to me that the Great Consciousness, God if you wish, resides in my mind, and my consciousness is in the Great Consciousness. It is there that we find our collective memories and the power of our collective mindfulness. These essences of memory are imbued into the creatures, plants and elements of nature to remind and teach us how to be people that live lives that feel just right. Nature is our textbook as a Native people. In it we find wisdom to make a life and a living. In order to have dialogue with it we must listen for the still small voice within. To ensure growth of wisdom, we recognize that we need to be with those that we consider wise, most often the Elders. We know that we become that which we hold up and respect. How many times have you heard this truth! You and I, as educators, seek through dialogue with those we admire, through reading all sorts of written media, through seeing videotaped media and through learning to read and communicate directly with nature. The information we gather requires that we sift through it to remove the chaff in the form of misdirected, misinformed and useless information which we or others may have interpreted wrongly. Knowledge is merely information, but wisdom requires that we understand, become enlightened or aware and, as we grow, live what we know! This is what we learn from our wise Elders-this is wisdom. This wisdom cannot be separated from the sacred-our Native spirituality. Wisdom is embedded in the sacred, thus we live it. Remember that wisdom also resides in you-look for it. As a Native person, you need your Native language to commune with nature and to describe it in its own terms. A Native friend of mine from the village of Minto told me that our Native languages are living languages and that if you don't use it, you are giving yourself away-relinquishing your identity. As a Yupiaq man, I have to draw on my Yupiaq language and mindset to feel the crispness of the snow, the balminess of a warm wind. I have to draw on my language to fully experience the mountains, the moon, the sun, the river, the spruce tree, the taste of Hudson's Bay tea, the wolf, the eagle and the paramecium-it is a living language! All these experiences with the language, along with the five senses and intuition, are necessary for my growth and my spirituality. To ensure growth of wisdom, we recognize that we need to be with those that we consider wise, most often the Elders. Knowledge is merely information, but wisdom requires that we understand, become enlightened or aware and, as we grow, live what we know! Barriers have to be removed for my continued growth, otherwise staleness follows. This is another reason why we must get the children out of the classrooms as much as possible to be with and in nature. Ralph Waldo Emerson wrote: "Nature becomes (to man) the measure of his attainments. So much of nature as he is ignorant of, so much of his own mind does he not yet possess. And, in fine, the ancient precept 'know thyself' and the modern precept, 'study nature' become at last one maxim." Get the children to see beauty in the flower, tree, butterfly, grass, stream, fish and, yes, the slug. These living things interact and cooperate. This process does not leave out the rocks and other elements of Mother Earth-they are all an integral part it. Let them begin to understand that we are here for a purpose, to contribute to the good of the tribe and be of service to others. This involves goodness of self, morality, joy, cooperation and happiness. We have Christ, Dalai Lama, Ghandi, Chief Peter John, Lyons and others who have the selfless love which is the stabilizer, the balancer of life. They are our role models. Let the children think of all the good traits and skills that they possess. Someone has called these the "inner assets". They have talents and skills inherited from their ancestors with the Great Mystery working the genotypes to fit the place and conditions. This process needs our continued meditation and prayers for the still, small voice to let us know what else needs to be done. Ellanginginartuqut-we are becoming more aware! The inner assets might include ability to interact effectively with others, intuitive perception, athletic skill, ability to observe and make sense of what is being seen, ability for abstract thinking, dexterity combined with mind, leadership skills, mindfulness of place, cooperation, showing love and humility and all the many other positive traits that children may possess. Not only must the children be guided to making a worthwhile living but to making a life that feels good to them as well. This is done through the mythology, stories, singing, dancing, drumming, place names and all the other rituals and ceremonies that have been handed down to us through many thousands of years. They must be guided to living life to the fullest-a good and responsible life working to become the very best they possibly can while making a contribution to their community. Children who want to live a healthy and stable life will be contributors to a healthy, stable and sustainable community. These inner assets of children have to be capitalized on for them to become the very best that they are capable of. They can become the very best hunter, medical doctor, electrician, artist, craftsperson or medicine person, but this has to be infused with liberal amounts of love, humility, compassion and open-mindedness. This means that love has balanced the outer and inner ecologies of the young person. They work and experience place for the good of the community. We have to know place in order to know self, for place is our identity. The last 500 years or so we have seen a maelstrom of confusion, a perfect storm! It is destructive because it is based on self-love, greed, hate and anger, which are in direct conflict with what nature teaches us. We must avoid personal narcissism just as we must avoid spiritual narcissism. We have to work for a balance. Some American Indian people refer to this as "Walking the Red Road", a very narrow path which guides us on that thin line between good and evil. We are gradually emerging from this maelstrom of confusion and getting on a pathway that feels just right! We, as teachers, are not just repositories of knowledge, but serve as a role model and guide for the physical, intellectual, emotional and spiritual development of these children, our future. May the Ellam Yua, the Spirit of the Universe, give us guidance and direction in this most important role. They (children) must be guided to living life to the fullest-a good and responsible life working to become the very best they possibly can while making a contribution to their community. | |
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In the Presence of Stories by Vivian Martindale:-N. Scott Momaday According to Kiowa author and poet, N. Scott Momaday, the Native person lives "in the presence of stories." He claims the storyteller is many things: magician, artist and creator as well as a holy man. "He is sacred business" (Circle of Stories). Stories are meant to be told. They enrich our lives and for educators they can enrich our classrooms as well. We are humbled and gracious in the presence of storytellers, yet how do we incorporate that knowledge into education, especially higher education? Most students come to the college classroom expecting the standard lecture and the required readings. Long forgotten is the Socratic method, which promotes listening by the students and gentle facilitating by the instructor. This method is similar to many Native American methods of teaching by example. Elders often engage the observer or learner in what they are doing. For example, if a carver is teaching an apprentice, the Elder often sits and carves while telling a story. To the untrained listener the story may not relate to what the apprentice should be learning, but usually the storyteller/carver gets around to bringing the meaning into what they are doing. Eventually the apprentice, when he is ready, picks up the piece of wood provided for him and begins to carve. Also, in Native cultures it is common to give the child or student the tools to learn and let them experiment with their learning. One example is when a child is learning to fillet fish. He may be given a small fish and a small knife and allowed to slice the fish without instruction because the child has observed the women slicing fish at the fish camp. As well, the child learning to carve will be given a piece of wood and the tools to carve without being instructed by reading a book, or a "lecture." Children are allowed to experience life, they are allowed to just "be." We are humbled and gracious in the presence of storytellers ... These methods, translated to learning in the classroom, allow the student to listen to the stories, read the poems or other literature, and then interpret that knowledge without being "wrong" or told how to think. Interpretation and the variations of interpretation of knowledge are viewed according to one's culture, therefore the cultures of individual students must be appreciated. There are similarities between the Socratic method and the methods of teaching in Native American traditions. The Socrates method of teaching, according to the Catholic Encyclopedia, is divided into two stages: negative and positive: In the negative stage Socrates, approaching his intended pupil in an attitude of assumed ignorance, would begin to ask a question, apparently for his own information. He would follow this by other questions, until his interlocutor would at last be obliged to confess ignorance of the subject discussed. Because of the pretended deference, which Socrates played to the superior intelligence of his pupil, this stage of the method was called "Socratic Irony". In the positive stage of the method, once the pupil had acknowledged his ignorance, Socrates would proceed to another series of questions, each of which would bring out some phase or aspect of the subject, so that at the end, when all the answers were summed up in a general statement, that statement expressed the concept of the subject, or the definition. Therefore, knowledge through concepts, or knowledge by definition, is the aim of the Socratic method. (Catholic Encyclopedia) Although I would not categorize the two steps into the terms "negative" and "positive" because all learning can be applied to our lives in a positive way. I would re-word the term "negative" to "exploring". In the exploring stage we examine new concepts and learn new things. Often we make mistakes and are very aware of our ignorance. But this is not "negative" so-to-speak, but learning by doing. The Socratic method can bring out concepts and ideas by the questioning of the instructor and allow for the students to explore what they have learned and what that knowledge means to them. It is not enough just to lecture on how the facts are interpreted in the mainstream society, which is usually with a Euro-American twist, but learning in a multi-cultural environment must allow for the students to see through another's worldview whether they are Native or from another ethnic background. . . . in Native American cultures many concepts within those cultures can only be taught through the original native languages, which is why it is important to bring those languages into the classroom through stories, songs, dances and other customs. However, in Native American cultures many concepts within those cultures can only be taught through the original native languages, which is why it is important to bring those languages into the classroom through stories, songs, dances and other customs. The instructor and students can view videos, such as the ones on the "Circle of Stories" website produced by the Public Broadcast System, and use the Socratic method to bring out any ideas or questions that the students may have. "Circle of Stories" is just one such site, among many available on the internet, that promotes listening and interaction by the educator and or student. According to the PBS site, they use documentary film, photography, artwork and music to honor and explore Native American storytelling. The website is divided into five parts: Storytellers, Many Voices, We Are Here, Community and For Educators. As a learning tool, this site can broaden instructional techniques and allow for an increase in listening skills as well as bringing Native culture into the classroom. Because literature is not limited to the written form, in many Native American communities such as those in Alaska, oral traditions are considered literature. This makes sense because poetry is considered literature; short stories are considered literature, yet both are best enjoyed when read aloud. Stories and poetry are meant to be read aloud therefore incorporating the storytelling process into the classroom can be a rewarding experience for both students and teachers. Even if a student doesn't particularly enjoy nor want to tell a story, he or she can participate by listening. Because listening is a valuable part of Native American society it should be honored. Part of the benefit of incorporating storytelling into the curriculum is that some students haven't been taught to listen properly or respect the listener as many people in Native American communities have been. Television, internet, video games and many technologies are geared for the "viewer" and not the "listener." A good website such as "Circle of Stories" can be enjoyed by a listener as well as being used as an interactive visual aid. According to the website: In the basket of Native stories, we find legends and history, maps and poems, the teachings of spirit mentors, instructions for ceremony and ritual, observations of worlds and storehouses of ethno-ecological knowledge. Stories often live in many dimensions, with meanings that reach from the everyday to the divine. Stories imbue places with the power to teach, heal and reflect. Stories are possessed with such power that they have survived for generations despite attempts at repression and assimilation. (Circle of Stories) In Native American communities songs, dances and music are all considered stories. They tell something. There are consistent themes in the stories. Stories tell us about the culture in which they were created and are an excellent way to learn about a particular culture. Students can listen to a story from a specific period in time, comparing an old story to a modern one, or a hero story to one that is intended to teach a lesson. One can also compare stories that are similar or different from region to region. Understanding rituals and ceremonies within the context of a culture is another way of learning about a Native community. The Mojave Creation song is just one example, "Some Native songs are sung in great cycles, containing over 100 songs for a specific ritual. The Mojave Creation songs, which describe cremation rituals in detail, are a collection of 525 songs and must be performed for the deceased to journey to the next world." Stories can be symbolic, teach a lesson, teach how to conduct ceremonies, promote understanding of the natural world, how to survive in the environment, oral maps for travel, transformation stories and stories about love and romance. (Circle of Stories) In "Circle of Stories," the section for educators consists of lessons designed to enable students to examine Native American storytelling, as well as create their own stories. The lessons are also intended to explore indigenous and Native American cultures and the issues within those cultures. Students are encouraged to research and explore their own cultural heritage by recording family stories and heritage. Although these lesson plans are designed for grades 6-12, one could incorporate them into the college curriculum. The section for educators is divided into three lessons. The first, entitled "It's All Part of the Story," is about instructing students on the rich cultural and religious heritage of the generations before us, and it leads us to understand how our past has influenced our present. Use this plan to help students learn to share their story while learning to appreciate stories from others. The second section titled, "Our Small World" examines the contributions of Native cultures to our modern society as well as how to keep the cultures alive and the role of storytelling in that process. The third lesson, "Record and Preserve Your Family Heritage," is about learning how to record stories and the proper protocols involved with gathering stories. (Circle of Stories) Featured under the heading "Storytellers" in the main menu, are three or four storytellers and their stories. Included is a biography of the storyteller, something about their culture and then a story told by that person (Real Player is the software used to listen to the downloaded audio.) Also some of the stories are told in the original language of the storyteller. One featured storyteller is Hoskie Benally, a Dinè (Navajo) spiritual leader, from Shiprock, New Mexico. He tells the story of the Five Sacred Medicines, which is the story of how the Navajo acquired their medicines: sage, tobacco, cedar, yucca and eagle feathers. Another storyteller featured on this site is Tchin from the Narragansett people, who inhabited the area now known as Rhode Island for 30,000 years. Tchin is also part Siksika, more commonly known as the Blackfeet people. Like many Native American cultures, the Narragansett were nearly wiped out by settlers who brought disease and violence. According to Tchin, "In 1880, the state of Rhode Island illegally detribalized the Narragansett, terminating the tribe on paper. The Narragansett lost their remaining 3200 acres of land, leaving them with only a church on a scarce two acres" (Circle of Stories). Eventually with the introduction of the Indian Reorganization Act in 1934, the government recognized the Narragansett as a distinct people, but fell short of federal recognition and unfortunately they were unable to acquire back their land. But in 1978, tribal members filed a lawsuit, which resulted in the government returning 2000 acres to their possession. Federal recognition eventually came about in 1983. Tchin uses these facts and his knowledge of storytelling to bring the listener into his story of why rabbit looks like he does today. The stories and information on this site are excellent tools for instruction. Adapting the site to individual instructors need only take a bit of imagination. Whether we are in a grade school, high school or the college classroom, our educational experiences are enhanced by stories. In the presence of stories our knowledge can increase, especially our knowledge of the cultures around us. Many Euro-Americans grow up in regions without knowing the richness of their Native neighbors. Stories are just one way to incorporate knowledge, language and culture within the classroom. In our classrooms as well as our lives, we are enriched by the presence of stories. Works Cited Rogerson, Hand and Jilian Spitzmiller Producers. Electric Shadows Project. Circle of Stories. Public Broadcasting Service, 2002. Philomath Films. http://www.pbs.org/circleofstories. 16 June 2003. Knight, Kevin. Editor. Socrates. Catholic Encyclopedia. Updated April 20, 2003. http://www.newadvent.org. 17 June, 2003. | |
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Indigenous Peoples and Justice Initiative:One of the key goals of the University of Saskatchewan's Framework for Planning is "meeting the needs of Aboriginal people." The university has restated on a number of occasions its commitment to pursue this aim through expanding program options which are attractive and relevant for Aboriginal people. The Indigenous Peoples and Justice Initiative (IPJI) constitutes an effort to further this important goal by providing students with opportunities to explore indigenous knowledge and "ways of knowing" and to build their disciplinary expertise in relation to the justice theme. The IPJI arises out of the need to address issues of justice as they relate to indigenous peoples and what the Supreme Court of Canada has termed a "crisis in the criminal justice system." It evolves from the premise that there are different viewpoints regarding justice and that the indigenous viewpoint, grounded in indigenous knowledge and "ways of knowing," needs to be incorporated into programs and courses at the University of Saskatchewan. It is the hope of the framers of the IPJI that by re-articulating traditional knowledge and teaching regarding justice as framed by its bearers, the Elders of various Aboriginal communities, new partnerships and improved relationships of respect and understanding may form between these communities and the university. The IPJI operates within a framework of values that includes mutual respect, obligation and responsibility. The purpose of the academic programs is to enhance understanding between Aboriginal and non-Aboriginal peoples with regard to the requirements of justice in today's world. The failure of Canada's criminal justice system is a critical aspect of the lives of Aboriginal peoples that is addressed by the IPJI. It also examines the social, cultural, economic, political, institutional and organizational features of both Aboriginal and non-Aboriginal communities that are the causes of crime, assimilation, exclusion and community breakdown. Indigenous Knowledge: Capstone Courses The IPJI will have a curriculum that focuses on indigenous knowledge relating to justice, incorporating different world views about justice. The curriculum will introduce instruction in indigenous knowledge and teachings into the university setting, and will involve team-teaching. The third year courses are: IK 301.3 Indigenous Knowledge: Methodologies. Examination and de-construction of the existing knowledge base on indigenous peoples. The purpose will be to study indigenous methodologies. IK 302.3 Indigenous Knowledge: Theory and Practice. Students will examine oral traditions and histories and begin to develop an understanding of how to work and think within these traditions and histories. IK 401.6 Indigenous Knowledge: Concepts of Justice. This is the fourth-year capstone course. The study of issues associated with indigenous knowledge with a particular focus on concepts of justice. Students will be introduced to advanced substantive concepts and the process of indigenous justice, social order, freedom and social control. The underlying theme of these capstone courses and academic programs will be built upon, but not confined to, the study and remedying of the application and enforcement of criminal justice system rules, "law" and justice on the Aboriginal and non-Aboriginal members of society. What can the Indigenous Peoples and Justice Initiative offer me? The IPJI provides an opportunity for Aboriginal and non-Aboriginal students to study in a chosen discipline, while focusing on issues surrounding indigenous peoples and justice. It establishes three new degree programs in law, public administration and sociology. These programs will draw upon the teachings, values and traditions available through the ethical sharing of indigenous knowledge, experiences and expertise. The programs will be conducted in a way that affirms the values of mutual obligation, mutual respect and responsibility. For more information, contact: Administrative Coordinator, IPJI Native Law Centre University of Saskatchewan 101 Diefenbaker Place Saskatoon, Saskatchewan S7N 5B8 Phone: (306) 966-6246 Fax: (306) 966-6207 E-mail: masuskapoe@skyway.usask.ca | |
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Influences Learned in Behavior by Martha Stackhouse:My aaka (grandmother), Pamiilaq Lucy Aiken, was a widow. Her husband Johnny had long been dead before I was born. My aaka Lucy would sew Eskimo yo-yo's to make some money and send me out to sell her goods to the tourists. If I was successful in selling them, she would pay me my commission for each item. Like the whalers who whale for their shares, I received a share of the commission that was just for my efforts. She was deeply religious and was very active in church. She would tell us to be kind to each other, especially to be compassionate to those who are less fortunate than we are. We should not join in with the crowd who make fun of them. Instead, we should talk to them and try to be friends. The one thing I remember her for is her robust laughter as the extended family gathered around to eat Sunday lunches of maktak and frozen whale and fish after church. She died when I was in the third grade. My grandparents from my mother's side lived in Wainwright. I would go see them every summer after whaling celebrations. My aaka Kunnaan was extremely patient with her "city granddaughter from Barrow" who did not know much about washing clothes by hand (because we had electricity and washers), whose sewing was never tight like hers as I attempted to sew with her, and did not know how to cut up meat or skins-all of which she was required to know about since she had become an orphan at a very young age. She was taken in by the Charles Brower family when she was about seven years old and they raised her until she was of marrying age. Patience is what she taught me. I was a tomboy and had better luck with my aapa (grandfather), Michael Kayutak. Qayutak was his Inupiaq name and he was given a Westernized last name of Kayutak. Because of the Western concept of last names, each of my grandfather's brothers carry different last names since they used their own Inupiaq names. My aapa and I would walk up inland to hunt for caribou or go egg hunting from ducks or geese. We were successful most of the time. We would struggle with loads of meat on our backs whenever we were successful. We made numerous trips all day to the village and back until every single part was taken. He would talk to me as we walked. He would tell me that we should only hunt what we need. If we over hunt, there might not be enough the following year. He said that even the small birds have to be taken to the elderly. Not only that, but we should pluck them first. The elders have to be respected. The way to show that respect was to ascertain that they had enough food, as they were unable to hunt for themselves. Another Inupiaq value I learned from him was that we should not boast about how much game we have taken or our accomplishments. The people will judge us by our actions, not what we say. The concept of not boasting was so imbedded in me that I had problems when I interviewed for jobs. I found out that in the Western world, I had to talk about my accomplishments in order to land jobs. This was not regarded as being boastful. In addition, I had to practice speaking up as I was extremely shy around those whom I did not know very well. Today I require my students to give oral reports after accomplishing their research papers. I also talk to them about job interviews. Another thing I had to practice was to say "no" as I found that too many people were starting to take advantage of me because they knew that I would get the task done. I was starting to bum out. I was thinking of the community rather than myself. We are taught that we should better ourselves to serve the community. However, I realized that I needed to take care of myself and my family in order to serve the community better. Lastly, I was taught by two Native teachers. My first teacher was Flossie Panigeo Connery in the kindergarten class. She would interpret Inupiaq into English and vice versa. Whenever I look back to those days, I am amazed at her accomplishments. We were students who did not know a word of English and by the end of the year, she had us reading the Dick, Jane and Sally books. The only reason I remember this accomplishment is because when we entered the first grade, the newly hired teacher was absolutely amazed that we could read. Her husband, who was the principal, came down to hear us read. All of her students stood up to read orally, one right after the other. The other Native teacher I had was Fred Ipalook in the second grade. He would have math up front on the board that we had to do first thing in the morning while we ate our government subsidized breakfast of peanut butter and honey on crackers with powdered milk. He also taught us how to read music and play the plastic flutes. Both teachers had taught for many, many years. My father had both of them as teachers when he went to school. Both teachers were extremely strict and demanded our attention as they taught. I do not profess to say we should be selective in hiring only Native teachers. However, Alaska Natives have been through a tremendous change in a short period of time. They say we have gone through two hundred years of change within a twenty-year span. I believe that the Native teachers or those non-Natives who have grown up in the rural areas of Alaska would know how to communicate with the students better. There is a desperate need to hire certified Inupiaq teachers as there are only a handful of them who teach in the villages. They are capable of teaching Inupiaq values since these values were taught to them by their parents and grandparents. We need to start graduating our young with efficient skills to succeed in the working world. The students need to learn about modern living as well as living their cultural heritage. They need to learn their cultural values to survive in the modern world. Martha Stackhouse was born in Barrow, Alaska. Ikayuaq is her Inupiaq name. She grew up knowing how to run dog teams since there were no cars. She went to Wrangel Institute when she was in the seventh grade and then to Mt. Edgecumbe High School-both of which are located in Southeast Alaska, hundreds of miles away from Barrow. She went to college but left before acquiring a degree. She and her husband became interested in counseling and worked as homeparents in the group homes and receiving homes for a total of five years. The turning point in her life to become a teacher was when she witnessed a school play offered by a reading enrichment program which was geared for above average readers. All of the participants were non-Inupiaq students who had lead roles such as doctors and lawyers. The only Inupiaq student was given the role as a patient. She has taught for twelve years in the North Slope Borough School District and encourages her students to become leaders. The last two of those years were spent teaching Alaska Studies and Inupiaq Studies through Distance Delivery-a satellite communications class from Barrow to the outlying villages. Ikayuaq is currently on sabbatical leave to work on her masters in education in the field of curriculum development for secondary education in Inupiaq studies. | |
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