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 Contact information in earlier issues could be outdated.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.
Browse the glossary using this index
Special | A | B | C | D | E | F | G | H | I | J | K | L | M | N | O
P | Q | R | S | T | U | V | W | X | Y | Z | ALL
N |
|---|
Now Available! : | |
|
Now Available!:Iñuksuk: Northern Koyukon, Gwich'in and Lower Tanana 1800-1901 by Adeline Peter Raboff The history of the Northern Koyukon, Western Gwich'in and Lower Tanana people. 196 pages, $10.00 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 publications, call Dixie Dayo at 907-474-5086 or e-mail dixie.dayo@uaf.edu. | |
|
Nurturing Native Languages by Angayuqaq Oscar Kawagley:Griffin's observations ring true to me because my Yupiaq language is nature-mediated, and thus it is wholesome and healing. It contains the creatures, plants and elements of nature that have named and defined themselves to my ancestors and are naming and defining themselves to me. My ancestors made my language from nature. When I speak Yupiaq, I am thrust into the thought world of my ancestors. We know ourselves to be made from this earth. We know this earth is made from our bodies. For we see ourselves. And we are nature. We are nature seeing nature. We are nature with a concept of nature. Nature weeping. Nature speaking of nature to nature. -Susan Griffin, Woman and Nature Let me cite two examples of the elements of nature naming and defining themselves. The first is anuqa-the wind. It is telling its name and telling me what it is. It is the moving air which is needed for life. The other is lagiq-the Canadian goose. It's call is "lak, lak, lak" giving its name to us and by its behavior telling us its habitat and its niche in the ecological system. "We are nature with a concept of nature." Truly! We, as Native people, have seen our languages become impoverished in the last several centuries. Many of us now speak our Native languages at the fourth and fifth grade levels (if such a grading system existed for us). We look at the wounds in our minds and we see that the wounds also exist in nature itself. "We know ourselves to be made from this earth" and it makes us weep when we see the destruction and pollution around us. We realize that the relationship between ourselves and our places is a "unity of process" (Joan Halifax). We know that there cannot be a separation between the two. As we lose our Native languages, more and more of us begin to take part in the misuse and abuse of nature. We use English predominately in our everyday lives today. We don't realize that English is a language contrived by the clever rational mind of the human being. The letters were derived by the human mind. The words are a product of a mindset that is given to individualism and materialism in a techno-mechanistic world. For us to think that we can reconstruct a new world by using English and its ways will not work. We need to return to a language that is given to health and healing. To try to make a paradigmatic shift by using the consciousness that constructed this modern world is bound for failure. Albert Einstein stated something to the effect that "you cannot make change in a system using the same consciousness used to construct it." This should be very clear to us as a Native people. In my Yupiaq ancestral world egalitarianism was practiced. In this form of governance no creature, plant or element becomes more important than another. All are equal. In the great state of Alaska, I can incontrovertibly state that racism is alive and seems to be gaining strength. This is a circumstance which is unconscionable and reflects a very destructive and alienated stance in the larger society. How is it that we "stabilize indigenous languages"? I think that we must once again speak the Native languages in the home a majority of the time. If we expect only the school to do it, it will surely fail. The school must become a reflection of a Native speaking family, home and community. During the waking hours of the day, the children must hear the Native language being spoken-in the home and in school. The one-to-one and family conversation in the local language must be the standard of the day. The community, family, parents and especially the children must begin to know place. How is this to be done? By the Elders, parents and community members speaking to one another in their own language and from the Yupiaq perspective. To know self, one must learn of place. How does one learn of place? You begin by telling quliraat, the mythology, stories of distant time, which are powerful teaching tools still applicable to the present. You learn of the times when our ancestors were truly shape-shifters. It was easy to change from one form to another, and one was in control of self. Values and traditions are taught by these stories which are so ancient that we call them myths. From these you can tease out problem-solving tools and discern characteristics that make for a healthy and stable person living in a healthy and sustainable place. Told by an Elder whose inflections, facial and body language add to the words, these myths teach not only discipline for the members but more importantly self-discipline. We must re-inculcate self-discipline in our people as a matter of survival. The qalumcit must be told, as they are the stories of us as a Native peoples. They tell us how we got to be at this place, our movements, problems encountered and resolved, years of plenty and scarcity and how to read the signs foretelling events, how we made sense of time and space, how trade and exchange of goods and services was accomplished and how genetic diversity in the community was maintained. The rituals and ceremonies must be relearned and practiced. The loss of these have developed schisms in our lives. We have become fractured people. These rituals represent revival, regeneration and revitalization of our Native people. The yuyaryarat-the art and skills of singing, dancing and drumming-brings one to a spiritual level. Our word, yuyaq, means to emerge into a higher plain, a higher consciousness through concentration on the movements when singing and drumming. We must also seek to relearn the Native names of places. It is incomplete knowledge for us to know the distance between two places in miles. It is also important to be able to "guesstimate" the time it will take to go from point A to point B and to know the history and place names between the two points. Then it becomes whole and useful knowledge. I just recently returned from Hilo, Hawaii where I was a participant in a planning meeting for revitalizing the Hawaiian language and culture. One interesting side trip was a visit to a Native Hawaiian charter school a few minutes from Hilo. I learned that the local Native people had begun landscaping unkempt property and refurbishing dilapidated buildings. This was initiated even before grant funds were made available for the project. This is true determination and motivation to reconstruct education which is meaningful and effective for the Native people. When my hosts and I arrived, we were met by the students at the entrance to their school. They sang in their own language and several students made welcoming remarks again in their own language. When protocol called for my response, I responded in my Yupiaq language. To see and hear the protocol that had been practiced for millennia by their people made my heart feel good. This happening after hundreds of years of barrage to change their language and culture gave me hope that we, too, can save our Alaska Native languages. It was refreshing and energizing of spirit to look at the landscape and see the work that had been done. The best part was a plot of land where only the original flora of Hawaii had been planted-a very ambitious endeavor which required research and feedback from the few Elders still with them to determine which plants are native to the land. One building had photovoltaic panels on its roof to power some of their computers and filter pumps for their fish hatchery tanks. At another location, young men were preparing food in the traditional manner of heating rocks with the ingredients placed in baskets on top and covered over with banana leaves and canvas. The food was eaten prior to the graduation exercises. If you find yourself in a situation where there is a minimal number of myths, stories, rituals and ceremonies available, then I would suggest that you find sources that are well written and your Elders deem to be true. Translate these into your own language with the help of Elders and knowledgeable community members that may be familiar with the technical language contained in that treatise. When satisfied with the final translation, read it to the group for approval. Then it would behoove us to read it to the youngsters who will become the historians of the community-the future keepers and practitioners of sacred knowledge. To bring the above back into practice is to know who you are and where you are. This would contribute broadly to the important notion that it is alright to be Native, to speak the Native language and to use Native tools and implements in play and work. After all, our technology was made by our ancestors to edify our Native worldviews. Please, what ever you do, do NOT give to the youngsters the idea that modern technology has an answer for everything. It does not. Use it merely as a tool and use it minimally and judiciously. Remind the students that technological tools are intensive in the use of natural resources and energy. To accept technology blindly is to negate the painful works to revitalize our Native languages and cultures. I wish you all the wisdom of the Ellam Yua, the Great Mystery in your continuing efforts. "We are nature." Quyana References Russell, Peter. The White Hole In Time: Our future evolution and the meaning of the now. Harper: San Francisco. 1992. Halifax, Joan. The Fruitful Darkness: Reconnecting with the body of the earth. Harper: San Francisco. 1993. Griffin, Susan. Woman and Nature. Harper Collins Publishers. San Francisco. 1978. Richard Littlebear speech delivered to the Fourth Annual Stabilizing Indigenous Languages Symposium. Flagstaff, Arizona, May 1997. The rituals and ceremonies must be relearned and practiced. The loss of these have developed schisms in our lives. | |
|
O |
|---|
Observing Locally Connecting Globally:2003 Summer Institute for Educators June 10-25, 2003 Fairbanks, Alaska In communities around Alaska you hear comments like: "The weather is strange and unpredictable" or "Sea ice patterns are changing." These comments reflect Alaskans' observations and concerns about the effects of global change on their communities and lives. Join educators from around the state as they: * learn to use local/traditional knowledge as a basis for environmental studies; * use the GLOBE* curriculum to enhance student science skills and understanding; * learn some of the latest teaching techniques and current best practices in science education; * address science, math and cultural standards and * share ideas, strategies and perspectives. Who Anyone working with students is welcome. We are especially encouraging teams consisting of teachers, resource specialists and local experts in science or Native knowledge. Cost $100 credit registration fee. Partial to full grant support for travel and per diem on an application basis Credit 4 credits, UAF-NRM 595 or ED 595 Instructors Elena Sparrow, Leslie Gordon, Sidney Stephens, Guest elders and experts Information http://www.uaf.edu/olcg Contact: Martha Kopplin 474-2601 phone / 474-6184 fax mkopplin@northstar.k12.ak.us * Global Learning and Observations to Benefit the Environment | |
|
Observing Locally, Connecting Globally by Sidney Stephens:Well, the 20 teachers in the first Observing Locally, Connecting Globally (OLCG) class didn't have to imagine because just such a trip kicked off this two-week class. After a brief introduction to our captains and equipped with Howard's river map, topo maps and GPS receivers, participants boarded their boats. Before casting off, the captains each talked about the fickle, ever-changing nature of the Tanana. How its level is affected by hot weather but, unlike the Chena River, not much affected by rain. How sandbars and channels shift and change over night and over time. How banks crumble and ledges form due to erosion and permafrost. Once underway, each captain pointed out examples of these phenomena, intermingling navigational tips with personal reminiscences of their lives on the river. For example, Sam pointed out different riffles and what they might hide, but also shared barging stories like when the burnt skeleton of the Elaine G stuck out from a sandbar for years until the constant force of the river and ice dispersed it. Or when the ding, ding of the pilot's bell called all hands on deck to witness the historic passing of the Steamboat Nenana on its last run to Fairbanks. Wes talked about his childhood fascination with the river and about his grandfather's patient instruction to watch and remember everything. By paying attention to details and traveling the river over and over again, Wes mentally cataloged hundreds of river variables now used to interpret each riffle, sand bar, cut bank and eddy. Howard, too, has a mental map of the river but preferred to talk of people and places such as Lost Creek, so called because a bootlegger got lost in there and never came out, or Fox Farm itself where, as a boy, Howard skinned and tanned fox hides for the "Old Man." Traveling with these men, one was awed by their knowledge and confidence and intrigued by glimpses of the river as they know it. For them, the Tanana was clearly much more than part of the scenic view from the Parks Highway or a water body to be studied and measured. It was an integral part of each of their lives and stories. Sam Demientieff looks at a Landsat image with class participants. Jonas Ramoth discusses poisonous plants. So what kind of a course was this anyway and how did a river trip fit in? Good questions. Essentially, OLCG is a new project aimed at promoting global change education in Alaska by first engaging students in local environmental observations and monitoring relevant to their community and then connecting these investigations with a broader understanding of global change. We began this course for teachers with the river trip because the study of global change is, of necessity, the study of earth as a system-its interconnected atmosphere, water, soil and living things. Our three captains demonstrated an incredibly rich understanding of these inter-relationships as they finessed their way down the Tanana. They embodied the kind of long-term observation and systems-thinking necessary not only to navigate a dynamic river, but to monitor the local environment and connect to global change. Thus they set not only the tone, but the standard for the rest of our class, not to mention providing us with one heck of a great day on the river! Once back in class, we attempted to put these ideas of long-term observation and systems thinking into practice by focusing on the international GLOBE1 curriculum combined with the constant input of local experts like Dixie Dayo, Mary Shields and Elders Jonas Ramoth and Catherine Attla. This format was based on the belief that the linking of local knowledge with science instruction in schools is a mutually beneficial process that can only enhance both the cultural well being and the science skills and knowledge of students. For example, weather is one of the most critically-observed and mentally-cataloged phenomena in villages all over Alaska. Being able to observe and predict the weather is of critical survival value to people traveling on land or water. Weather extended to climate is also of critical importance when considering issues of global change. Consequently, we began our class focus on weather by first listening to Jonas and Catherine share their knowledge and perspectives. Then we honed in on and practiced specific GLOBE protocols for gathering atmospheric data (e.g. minimum/maximum temperature, snow/rain fall and pH, cloud type and percent cover) and for submitting weather data on the Internet. This same local/GLOBE format was followed for hydrology, land cover and soil investigations in hopes that participating teachers would then implement and extend such studies with their own K-12 students. And though we feel happy with OLCG's first attempt at merging Native knowledge with global change education, we realize that we have much to learn and that there is a long way to go before such teaching is either perfected or made prominent in most rural schools and communities. Luckily, the National Science Foundation funded this project for three years which will enable us to support teachers and students throughout the year, connect to related local and international projects and plan and carry out two more summer institutes. If you'd like more information on how you can be a part of this effort, please contact us: Sidney Stephens (ffss1@uaf.edu), Elena Sparrow (ffebs@uaf.edu or 474-7699), Leslie Gordon (lgordon@northstar.k12.ak.us) or Martha Kopplin (mkopplin@northstar.k12.ak.us or 452-2000 ext. 431). 1. The GLOBE curriculum (Global Learning and Observations to Benefit the Environment) is an extremely comprehensive, well-tested and hands-on program in which K-12 students collect atmosphere, soil, hydrology, land cover and phenology data over time, entering it on the Internet for scientists and others to analyze and use. See www.globe.gov for more information. Howard Luke at the Fox Farm. Catherine Attla talks about having respect for everything. | |
|
Observing Locally, Connecting Globally: 2002 Summer Institute for Educators:Observing Locally, Connecting Globally (OLCG) is a NSF-funded science education project based at the University of Alaska Fairbanks (UAF). The goal of this program is to provide Alaskan teachers and students with opportunities to engage in global change research focused on the local environment and connected to larger issues of global change. Cost Partial to full grant support for travel and per diem to attend this institute is provided. Credit 4 credits, NRM 595 or ED 595 Instructors Dr. Elena Sparrow, Dr. Leslie Gordon and Sidney Stephens For more information or an application, please contact: Martha Kopplin Joy School 24 Margaret St. Fairbanks, AK 99701 456-5469 phone, 456-1477 fax mkopplin@northstar.k12.ak.us We invite you to participate in our third summer institute for teachers to be held in Fairbanks May 28-June 12, 2002. Participants will receive training and classroom support in the GLOBE curriculum (Global Learning and Observations to Benefit the Environment); current best practices in science education; the integration of local/traditional knowledge into environmental studies and collaboration with community and university scientists. Anyone working with students is welcome. Priority will be given to people whose participation will add to or create a team at their site. We are especially encouraging teams from rural Alaska consisting of formal and informal educators, local experts in science or Native knowledge, resource specialists or administrators. We are also interested in teams of urban educators working with a large number of Native students. | |
|
One Among Others by Gail Pass:See children, fathers and mothers. Acceptance of who you are in a crowd in amongst us, not above on a cloud. The difference of one in a crowd can make, little bits of change, opportunities to take. Learn from me as I learn from you, allow lessons in life to change you. Individualize all, humble your heart, You generalize a nation, hatred you start. This hatred you breathe, fear and detest, born from the compounds of vanity at best. Tolerate us, a nation of all flavors, respect family, friends and neighbors. See yourself as one among others, See children, fathers and mothers. | |
|
Online Survey on Distance Education:The Alaska Distance Education Technology Consortium and the University of Alaska are undertaking an extensive project to determine Alaska’s distance education needs. The first phase of the project is an online survey open to Alaskans of all ages, backgrounds and interests—whether for their school-age children or to continue their own education at any level. Please use the following instructions to complete the survey and urge others to do the same so our data best represents the needs of communities. How to Register 1. Go to http://ak.vived.com and click on the “Sign Up” link at the top. Or go directly to one of the choices in the “Use the Dashboard” box on the upper right side of the webpage if you determine that you are one of the following: • School User (teachers, parents, and general staff) • School Leader (principals, technology leaders, building technology coordinators) • District Leader (superintendent, district technology coordinators, etc.) 2. Fill in the registration information and click “Continue” at the bottom of the page. 3. If you haven’t already selected your role, then choose the role that best applies to you. 4. Choose the district or school that best represents you and click “Continue”. If you have trouble, just register as a district leader and choose a district. You can always change it later. 5. Join the “Alaska Distance Education Technology Consortium” group by selecting it from the pull down menu and click “Join”. 6. Sign in using your email and newly created password. How to Take the Survey 1. Sign in using your email and password. 2. Click the “Assess” tab at the top of the page. 3. Click the “Take Assessment” button for the ADETC Distance Education Survey Please note that you may have other assignments from other leaders in your state. If no assignments appear, then click the “Account Info” link and make sure you have joined the Alaska Distance Education Technology Consortium group. We hope this tool will be easy to use and will provide you and the Alaska Distance Education Technology Consortium with the analysis needed to inform key leaders from around Alaska. Please send us any comments or questions. We would like to hear what you think about the survey tool and way we can improve it. If you have questions, please email Sara Chambers at sarachambers@acsalaska.net. If you would like additional information about the groups behind this survey, check us out at http://adetc.alaska.edu and http://www.vived.com. The Dashboard is free for schools, districts and states to use for data collection and analysis, so use it for your own projects. Thank you for your interest, and we look forward to your input. | |
|
Oral Traditional Knowledge: Does It Belong in the Classroom? by Esther A. Ilutsik:As local educators who are documenting the oral traditional knowledge of our ancestors and developing methods and means of bringing this information to our descendents through the public educational system, we are faced with many decisions that drastically affect the validity of this knowledge base that was once so fluid. Public schools represent a system that is foreign to the methods and means of transmitting this information in the past. We are constantly faced with decisions that affect how this knowledge will be passed on to our future descendents. Many of us local educators have been through the Western educational system and have been taught the pedagogy of that system. Many of us have taken this very method of instruction and infused our local traditional knowledge as a means of educating our own people about our traditional culture. But we continue to ask ourselves, "Is this the proper way to get our oral traditional knowledge passed on to our descendents?" Michelle Snyder shares a story using the storyknife while Nia White looks on. With questions like these always at the forefront of our minds we continue to document and develop materials for integration into the public educational system. With the adoption of the Alaska Standards for Culturally-Responsive Schools, we needto begin making critical decisions that will affect the types of oral traditional knowledge that can be integrated into the public school system and how this information will be taught. As educators we are always looking at how other local cultural groups are addressing these very difficult issues. On March 26-28, 2002, I had an opportunity to attend the Third Annual Native Hawaiian Education Association Convention at the Leeward Community College in Hawaii and present a workshop titled "Oral Traditional Knowledge: Does It Belong In The Classroom?" The session began with a brief introduction to Alaska with a special emphasis on the Yup'ik people of Bristol Bay, followed by a brief presentation on how traditional Yup'ik oral knowledge is documented and then presented within the classroom. This was followed with Michelle Snyder (my daughter), a ninth-grader from the Dillingham High School, presenting a paper on "Cultural Education in the Classrooms". This set the stage for those participating in the workshop session. Oral traditional knowledge-what is meant by that? Within the oral traditions knowledge was sacred. This knowledge encompassed all aspects of life from birth to death, including the natural world and environment. This knowledge in the past was forever flowing to fit the needs of that age and time. It was so fluid that it could be defined in regional and subregional terms. As N. Scott Momaday put it: Oral tradition stands in a different relationship to language. Words are rare and therefore dear. They are jealously preserved in the ear and in the mind. Words are spoken with great care, and they are heard. They matter, and they must not be taken for granted; they must be taken seriously and they must be remembered. Thus in the oral tradition, language bears the burden of the sacred, the burden of belief. In a written tradition, the place of language is not so certain. So the oral traditional knowledge of our people was sacred knowledge that was not passed down freely. It was passed down as the need arose with all the special circumstances in life that was lived and continues to be lived. In the past, the oral traditions of our people were not passed down to be documented and questioned, but rather it was passed down as the need arose and was practiced without question. Within the oral traditions knowledge was sacred. This knowledge encompassed all aspects of life from birth to death, including the natural world and environment. In this Western-influenced world we are constantly asked to categorize, so that we cannot simply say that the oral traditions encompassed LIFE, instead we need to be specific about the areas. The oral traditional knowledge that is collected and documented are the songs, dances, prayers, rituals, stories, limericks, medicinal plants, ceremonies, music, games, chants, relationship to animals, plants, water, fire and all living things and virtually everything that affects all aspects of the living. All this knowledge, so sacred to our ancestors' existence, is documented. Often, as local educators, we question within ourselves whether this is the proper way of preserving our knowledge. But we continue to document this knowledge and put it into the proper category for future reference. We document how traditional knowledge was passed down and in some cases attempt to replicate those very practices. We know that the oral traditions of our people were passed down within everyday activities. For example, they were passed down by engaging in a ceremony or participating in the evening ritual of purifying the sod homes, or doing certain rituals before the hunt or the gathering of wild edible plants. We know that many times, if our people needed to be reprimanded for an action or reminded of how one is to act, it was done through the oral stories that were shared within the sod homes or at the men's house. For there was a proper way of sharing this knowledge and passing it down. This knowledge was not studied but LIVED. We, as local educators, now take this very sacred knowledge and attempt to bring it into the public classroom using the Western methods that are the basis for the educational system that is presented to us today. In some instances we attempt to replicate certain practices by actually participating within traditional cultural settings, but even these cultural camps can be strongly influenced by Western teaching methodology. These circles of questions bring us again to the question, "Does oral traditional knowledge belong in the classroom?" This is what many of our local educators who are documenting the oral tradition of our people are asking themselves. Are we doing the right thing by documenting this knowledge and then making it available in written form to the general public for their use and judgment? How do we go about making sure that if this knowledge base is documented that it will be respected and understood by those of another cultural group? Whose responsibility is it to train our own local educators and those from another cultural group? How do we measure success in the understanding of the local cultural group? We leave you all with many questions that each regional group will have to ask of themselves. We did not come up with answers, but these will have to come from within ourselves through our own local people. [For further guidance in addressing these difficult questions, refer to the Guidelines for Respecting Cultural Knowledge available through the Alaska Native Knowledge Network] | |
|
Our Clothing, Our Culture, Our Identity by Veronica Dewar:by Veronica Dewar, President, Pauktuutit Inuit Women's Association I would like to begin by thanking the organizers of this conference for giving me the opportunity to address you today. I would also like to acknowledge the many other Inuit women from Canada who are here with us. I am often the only Inuk at gatherings like this, so I would like to thank the British Museum for ensuring there was not only token representation of Inuit from Canada. Pauktuutit is the national organization that represents all Inuit women in Canada. There are approximately 60,000 Inuit in Canada who live primarily in the six Arctic regions: the Western Arctic, Kitikmeot, Kivalliq, Qikiqtaaluk, Nunavik and the north coast of Labrador. Pauktuutit was incorporated in 1984 to address a range of social and health issues that were not being addressed by other Inuit organizations in Canada. At that time, we were deep in negotiations of land claim settlements and other matters of national significance to Inuit. Our work has focused on the priorities of women, which have tended to relate to ending violence in our communities and restoring Inuit ownership and control of our culture, our wisdom and our futures. As the national representative of Inuit women in Canada, Pauktuutit regularly addresses issues related to traditional knowledge. As an example, Pauktuutit completed a major project on traditional child birthing and midwifery involving over 75 interviews of Inuit women and midwives describing over 500 births. Key objectives were to document and preserve this knowledge and to introduce it to the modern medical profession. I would like to share some personal experiences and perspectives on the importance of our clothing and designs to us as Inuit. I will then tell you about some of our recent activities, both within Canada and internationally, and what we hope to accomplish in terms of protecting our traditional knowledge and intellectual property as it relates to the amauti. The personal comments I am about to share with you first appeared in the Ottawa Citizen, a local daily paper in Ottawa, Ontario where I now live. Dixie Masak Dayo (Alaska) gave a presentation at the ACC titled "How Do We Heal?" featuring her story dress. The dress is about values and is a tribute to the Alaska Natives and her father who taught her a traditional education. When I was growing up in Coral Harbour, Southampton Island, traditional Inuit design was a natural part of my life; these were everyday garments. My mother had 13 children and she couldn't leave them to fend for themselves; she had to use the amauti to carry them. The amauti was always around. I even had one as a little girl to carry puppies in. The amauti has existed and been passed down from generation to generation. We couldn't afford to buy expensive clothes. The government social assistance we received was not enough. But my mother made caribou clothing for my father and brother. She made things from sealskin, use fox and wolf fur to protect the face from the elements and made mitts out of rabbit skin. Everything was made from skins from our surroundings. In a harsh, cold environment we needed these superb garments for survival. I remember looking through Sears' and Eaton's catalogues when I was about eight or nine back in the '50s. I really liked the big full skirts and the fur muffs. We wanted to buy the things we saw, but there was no way of making money to get them. In Coral Harbour, the priests would get boxes of secondhand clothes and we would look through them. We found sweaters and skirts and warm clothing, but nothing as nice as what we saw in the catalogues. My sister used to make me skirts. I remember a dress my sister made me with a big, full skirt and it used to swing around when I danced. When you are exposed to another culture, you get interested in new things. I went to school in Churchill, Manitoba and then in Ottawa. And I traveled overseas and was exposed to other cultures. I went back home at the beginning of the '70s and started working for land claims organizations as an interpreter. I started to question what I was doing. "Why am I not doing more to help my people?" I asked myself. "Do they understand their rights and what opportunities they have?" I got involved in local politics and I traveled around the North to different regions. I dressed mainly in Western clothes, but when I went back home, all my sisters sewed well and they would make me many traditional garments. I began to see the beauty in them: They were appropriate, warm and well designed, but beyond that they were part of our identity. In fact, they are really in demand now. More and more Inuit are wearing traditional clothes. Even some white people who move up North wear them now too. Also, you have to have a good salary to buy Western-style material, so sometimes it's easier to use caribou skins. You can wear them as reversible garments-one way with fur outside and one way with the fur inside. I think what some non-Inuit fashion designers have been doing with our designs is disrespectful. If they would see how they are really used up North, I believe they would think twice about how they're appropriating the designs. I've seen some non-Inuit try to sell their own version of Inuit design but it's often a distortion. For instance, a non-Inuit woman designed an amauti and normally the front is shorter than the back, which is longer and gives you room to move and keeps your legs warm from the back. But this lady made the back very short and started to wear it herself; she was selling them as authentic Inuit designs, but they weren't. When the Inuit women saw that, they said, "Why can't we stop that? It's misrepresentation and it distorts the very nature of it." It's sad, I think, because the garments-all pieces of the amauti, for example-have a meaning to them. The design is complicated. Every piece has a name; each section has a name and a purpose to it. For instance, with the amauti you can carry the baby in the back or if you want to breastfeed, you put your arms inside and you can roll the amauti backward to take the baby inside. If you distort that design, it becomes meaningless because you can't actually do any of those things. That is what it's all about. It would be best if designers consulted with us instead of just stealing our designs and patterns. We want recognition that these are our designs and we want to know what they are doing with them. It's part of a general recognition of Inuit culture and a way to increase awareness of our culture. We recently had the experience of a representative of Donna Karan, a major New York fashion designer, who came to the Western Arctic in Canada and was buying older Inuit garments. In some cases, she bought jackets off people's backs and went into people's homes specifically looking for older designs. She did not consult with Inuit on the purpose of her visit, nor did she tell people what she planned to do with the garments back in the United States. Pauktuutit learned of her visit when a journalist from Yellowknife called us to inquire whether we were aware of this situation. We were not, but were certainly concerned. Once we had an opportunity to learn more about the purpose of her trip to the Western Arctic-which is a very long trip from New York City-and her activities in our communities, we felt we had no choice but to intervene. We were very concerned that Inuit were being exploited because she took advantage of some of the less educated people there who did not know their rights. We wrote directly to Ms. Karan, outlining our concerns and the reasons for them as well as explaining our efforts to develop a legal mechanism that would recognize and protect the collective nature of Inuit ownership of our designs and other cultural symbols and property. We had hoped to get a dialogue going, but unfortunately, we have not received a formal response. We did learn that in response to calls primarily from Canadian journalists, Ms. Karan's media people stated clearly that it was not her intention to appropriate Inuit designs by including them in her lines. It was then that we learned that the garments that were purchased in the Western Arctic were on display in Ms. Karan's boutique in New York City, along with designs from other cultures around the world. I can only wonder if the people who sold their garments were informed of this and whether they would agree. We are no longer willing to be treated like artifacts in museums, and that includes our living culture that is embodied in our clothing and other symbols of Inuit culture such as the inukshuk, ulu and so on. I also have to wonder what the purpose of such a display is and how it relates to the business of a New York fashion designer. Who benefits? Unfortunately, I know that, in this case, Inuit have received no benefit, but beyond that may have been exposed to a grave risk of appropriation and exploitation of our traditional and contemporary culture and identity. This brings me to the major focus of my presentation. Currently, our designs are not protected legally. Existing legal protections such as copyright, trademark and industrial property do not recognize and protect the collective nature of Inuit ownership of our designs, including the amauti. These are legal mechanisms that were designed to protect the property of individuals within a Western legal system. The Arctic adaptation of Inuit has inspired some remarkable innovations and technologies. The modern world, however, has appropriated many elements of Inuit material culture without due recognition or compensation for the original creators. The parka and qajaq are obvious examples. The traditional boot, the kamiik, is now a trademark brand of outdoor footwear made by Genfoot. The "history" of the company makes no reference to Inuit even though they use an inukshuk as a logo. This exploitation of traditional knowledge, and the intellectual property that it encompasses, is not unusual among indigenous peoples around the world. It is now critical that we develop the tools and skills to protect our heritage and ensure that we benefit from any use of our traditional knowledge and cultural and intellectual property. The introduction of the wage economy is relatively recent in the North and the rhythm of life for many communities still revolves around traditional harvesting activities. There are many opportunities in the fashion and clothing industry and many Inuit women are very interested in business and employment opportunities related to Inuit clothing. But pro-active methods must be taken immediately to demonstrate and protect the links between traditional culture, modern commercial applications, traditional harvesting and utilization of resources and financial self-sufficiency. Wage labour and the market economy has introduced the alien concepts of privatization and commercialization to communally-owned property. The issue of prior informed consent for the ethical use of this property becomes critical. Indigenous people have the right to own and control their cultural heritage and utilize environmental resources in a holistic and sustainable manner. It is important that the participation of Inuit women in the modern economy be actively promoted and protected. For several years Pauktuutit has promoted traditional Inuit clothing designs and artistry. In 1995 Inuit fashion and clothing was showcased at the Canadian Museum of Civilization in Ottawa during the Winterlude festival and at the Toronto CNE. Southern consumers expressed great interest in the clothing and accessories at these two events. An economic development project entitled "The Road to Independence" has recently been completed. The objective was to assist Inuit women to take advantage of opportunities in the fashion and clothing industry by developing skills related to the design and production of traditional and contemporary garments intended for sale to southern consumers. The idea was to return ownership and benefits of the production of these garments to Inuit by cultivating an appreciation for handcrafted Inuit clothing. This can provide viable economic opportunities and financial independence for women that do not undermine the cultural integrity of Inuit communities. The project promoted employment through practical applications of traditional knowledge and skills as well as training to compete in retail markets that extend beyond their communities. Underlying principles included the transfer of skills to younger women by the Elders, community development and ownership and control of the benefits. The success of the project, however, can have a negative impact. Without clarification of the intellectual property rights involved, the amauti may go the way of the qajaq, parka and kamiik. Pauktuutit has been an active member of the Executive Committee and the Aboriginal Caucus of the open-ended working group on the implementation of the Convention on Biological Diversity in Canada. The Convention on Biological Diversity, and specifically Article 8(j) of the convention, offer an opportunity for indigenous peoples to better exercise their rights to control, manage and share the benefits derived from the ideas and innovations they have developed. Article 8(j) of the Convention calls for contracting parties to: . . . Respect, preserve and maintain the knowledge and innovations of indigenous peoples that are relevant to the conservation and sustainable use of biological diversity; promote the wider application of such knowledge, innovations and practices with the approval and involvement of the holders of such knowledge and encourage the equitable sharing of the benefits arising from the use of such knowledge, innovations and practices. The convention will therefore serve as the cornerstone for Pauktuutit's work to protect the amauti. In that regard, we have recently achieved some success in obtaining funding to hold the first consultation with Inuit in Canada on how we wish to protect our cultural and intellectual property. We wish to consult with Inuit experts on the nature of collectively-owned property, and to explore the concept of the appropriate custodian for such a protection on behalf of all Inuit. Other questions we wish to discuss and obtain direction on include access and benefit sharing by individuals while respecting the collective ownership of cultural and intellectual property. I know personally of some Inuit designers who are currently struggling with the question of what their rights may be as an individual to personally benefit from the property and designs of all Inuit and our ancestors. Other questions we have identified and will be seeking answers for during the course of our project include: * What are the obligations of an individual who may benefit financially from using their own cultural and traditional knowledge as an Inuk, to their community and broader Inuit society? * Do Inuit currently have an informal customary intellectual property system in place? If so, what is the nature of the customary laws that relate to traditional knowledge and intellectual property and its appropriate use? * How does it relate to protecting the amauti as the collective cultural and intellectual property of all Inuit women in Canada? * Are there traditional rules about access and benefit sharing that can be applied in this contemporary context? As a result of our work over many years, we have been recognized as international experts by the World Intellectual Property Organization, which is beginning to address issues related to indigenous traditional knowledge and intellectual property rights. We participated in their second round table on the subject in 1999 and our work to protect the amauti is being looked at by indigenous peoples internationally as a precedent-setting project and is viewed as cutting-edge indigenous IPR work. Pauktuutit has also worked in association with the Indigenous Women of the Americas to develop a better understanding of the issues associated with craft commercialization and intellectual property. The Indigenous Women of the Americas is an association of likeminded indigenous women from throughout Latin and South America who come together when we can to address issues of mutual concern. In our early discussions with our colleagues in the Americas, we thought that issues of violence and personal and economic security would emerge as priorities for action. Instead, craft commercialization and the need to protect our traditional knowledge and intellectual property rights emerged as the first priority for indigenous women in the Western Hemisphere. As we began our work, we conducted a survey in 1997 among Aboriginal women in Canada to determine Canadian priorities and concerns. More recently, Pauktuutit helped organize an international training workshop on intellectual property rights and craft commercialization. The workshop was held in late April 1999 near Ottawa and was attended by indigenous women from throughout the Americas. The primary purpose of the workshop was to help women attain a legal understanding of the issues and to help them take economic control over commercialization of art designs. This is another example of Pauktuutit's commitment to promote the cultural heritage and economic conditions of women and positions Pauktuutit as the appropriate manager of a case study on the protection of traditional knowledge. In the spirit of Article 8(j), Inuit need the incentive to avoid an Arctic economy that exploits the environment. Our economy should respect our heritage and allow us to continue to use our traditional knowledge and resources in a sustainable manner. Protecting the intellectual property of our traditional knowledge will help achieve this end. Biological diversity can be conserved by conserving cultural diversity. As I said earlier, much of Inuit community life continues to revolve around traditional harvesting activities. Harvesting rights are guaranteed under the Nunavut, Inuvialuit and the James Bay and Northern Quebec agreements. An Inuit owned and controlled clothing and fashion industry that hinges on traditional knowledge, designs and motifs and the relationship to the harvesting and processing of furs and skins provide a multifaceted link to Article 8(j). I would also like to take this opportunity to inform you about events that are taking place even as I speak. In Ottawa, Canada, there is currently a hemispheric indigenous leadership summit. Indigenous traditional knowledge and intellectual property rights are being addressed as a priority issue within the context of globalization and the upcoming meeting in Canada of the Organization of American States (OAS). Inuit in Canada are determined that our rights must take precedence over hemispheric and international trade agreements that could negatively impact on our aboriginal rights. I understand delegates will be developing a resolution on the issue that will be presented to the member states of the OAS in April. Pauktuutit has also been actively involved in events leading to the World Conference Against Racism. We have been providing advice to the Canadian government as a member of their Aboriginal Advisory Committee and have also attended a recent intercessional meeting in Geneva that began negotiating the text of the declaration and plan of action that will be presented and discussed in Geneva. Traditional knowledge and intellectual property rights are priority issues for indigenous peoples around the world and it is no different for Inuit in Canada. Inuit have great things to offer the world. We are known internationally as diplomats and negotiators and have successfully negotiated three major land claim agreements in Canada. Inuit have a unique quality of harmony and consensus-building based on trust and mutual respect. We are more than willing to share these qualities with the non-Inuit world, as we are willing to share our unique culture with the world. But that relationship must be based on respect that is mutual and one that recognizes that we are the only owners of all the elements of our culture including our cultural heritage, traditional knowledge and our intellectual property. Thank you very much for your time. | |
|
P |
|---|
Parenting & Teaching: One and the Same by Angayuqaq Oscar Kawagley:As I begin this article, I am reminded of the Yupiaq woman who had an irritated skin condition on her hands and was given a tube of ointment with an applicator. One night when she was awakened by the irritation, she reached over in the dark to retrieve the ointment and applied it to her hands. The next morning, she woke up and looked at her hands. She was astounded and bewildered. Her hands were completely red. She worried as to what was happening to her skin. She finally looked at the tube of ointment she had applied, and then laughed when she saw that it was a red Bingo dauber! During the last century or so, we, as parents and teachers, have been working blindly just as this woman because of the promises of the American Dream-promises of a quality education, a good job, a good home, earning top dollars and getting promotions. We have become Americanized to a high degree. In the process, we have been losing our Native languages and cultures. A recent newspaper article suggests that our Native languages are eroding and many will be gone within a generation. Will we, as parents and teachers, allow this to happen? Historically the American way has encouraged the loss of Native languages and cultures. The English language and its cultures continue to have a very voracious appetite and will devour our Native languages and cultures if we allow it. In the past, our children were born in a sod house or a tent at spring camp or delivered under an overturned skin boat in an emergency. From the outset the newborn is introduced to the voices of the family members, the words of the midwife, the hum of the wind, the sound of falling rain and the call of the Arctic loon. The newborn is already immersed in nature from its first moments of life. During the gestation period and after a given time, the child is talked to, sung to by the mother and exposed to family members eating, sleeping, doing work and playing. The child learns of the sounds peculiar to its parents' language, love and care bringing an indelible sense of belonging. The child is exposed to and lives within nature all its life. When the mother walks, the child is placed inside the parka on its mother's back. The child can then look around and see things from the same level as its mother and is treated as a beautiful living being. As the child progresses through its growing stages, the parents, grandparents and community members assess the talents and inner strengths the child might have. These are nurtured with the thinking that the community will become greater with a responsible and caring member. As the child grows older, the members look for ideas that the child expresses, skills it shows, its interaction with others and its respect for everyone and everything. There are rites of passage that are practiced as the child grows. The killing of a first mosquito, first pick of berries and other acts are times of joy by villagers and are reinforced by giving support and encouragement for continued growth, physically, intellectually, emotionally and spiritually. Puberty is a time of ceremony-the becoming of a woman or a man. First menstruation of a young lady is considered a time of power requiring that the young lady be housed apart and served only by the mother or grandmother for its duration. No work is required of her. As the young person matures, the community members may ask the youngster: "Have you counted your blessings lately?" In actuality, they are asking: "Have you counted your inner values, talents, strengths, important relationships and connectedness?" This connectedness is spirituality. Knowing this about oneself will make one beneficial to the community. With respect to discipline, the home must be a place of love, care, companionship and cooperation. If these are practiced, the child is well-behaved. If such ingredients are lacking in the home, how can the parents expect to discipline the child? If the home is dysfunctional, then where will the child find the love, care, attention and companionship they need? It is possible for a parent to be a teacher, but a teacher cannot really substitute for a parent, yet this is what we sometimes expect of the school. When teachers meet with parents, it is important that they encourage them to be loving, caring and attentive to their child's needs and then the teacher should reinforce the parents attention. As educators, we must try to make the classroom an environment where children can be with and of nature. Take them outdoors as much as possible. Have the children express their ideas of what is beautiful that they see in nature; guide them to begin to see beauty in oneself and in others, in one's village or in one's neighborhood. The young person will then begin to see the value of their own Native language and culture. This is an invaluable asset in one's life. From this, you begin to see that "community/place is an experience that is created." Quyana | |
|
Partnerships Are Necessary For Success by Frank Hill:The words above mean partner in some of the Alaska Native language dialects, but all share the understanding that it takes the coordinated skills of individuals to accomplish a task or complete an activity. If any part of the partnership fails to do their work, the probability of success is decreased. Many successful endeavors depend on the coordinated work of individuals or groups of individuals. Such is true of the work of the Alaska Rural Systemic Initiative/Rural Challenge; without the partnerships we have established throughout Alaska, the efforts of AKRSI/RC would not be successful. Many corporate and legal entities have senior partners that established the concept of the business or firm and continue to serve as advisors to the entity's success. Alaska Native Elders are our senior partners; they collectively contribute their wisdom and knowledge to the project so that we can continue to be successful in our mission to enact systemic change in Alaska's rural schools and improve learning opportunities for Alaska's rural and Native children. AKRSI/RC's partners include school districts, the University of Alaska, private higher educational institutions, local tribal colleges, Native teacher associations, the Alaska Department of Education, tribal organizations, city and borough governments, public and private organizations, and individuals. Partners must have a coordinated vision of the goal or mission of the enterprise. Each partner must do their part to ensure that the goal is accomplished. Partners meet frequently to make sure that everyone is working toward that goal. Partners can be depended on to do their job; just like I knew my commercial fishing partners would do theirs. Commercial fishing is a dangerous activity, and without the confidence that my partners would do their jobs unfailingly, I, as captain, would not be able to do my job of keeping the boat where the fish are, safely. My hunting partner, George, and I have established a pattern for successful hunting-we know each other's skills and strengths and can depend on each other to make sure that we have successful and safe hunts. My Finnish father had a friend who named his small boat Ipa, which I understand to be "partner" in Finnish. He named his boat appropriately because he said he could depend on it to do whatever he asked, unfailingly, every time. The aft/helmsman in an Aleut baidarka had to know how to keep the craft stable on the ocean waves so that his partner could successfully throw his spear. This is one of many examples of partners working together in Alaska Native cultures to be able to successfully live in their environments. It often took whole groups to do the job, such as a successful whaling crew, then later, the whole village was needed to pull the whale onto the ice and divide the bounty. The AKRSI/RC partners have been working together for nearly four years. Since we began, we have maintained a consistent set of partners and have refined our methods and means to stay on track. It is still very important to keep our partners informed and updated as we approach the last year of the project, in the time we have given ourselves to accomplish our mission. We want to thank the AKRSI/RC partners for the work they have done. They need to know that without their individual and group efforts, none of what we have accomplished would have happened. | |
|
Planning Underway for 2001 Native Educators' Conference by Virginia Ned and Ray Barnhardt:This year's NEC will include a work session on February 4, 2001 aimed at finalizing and adopting two sets of guidelines that have been drafted as extensions of the work on the Alaska Standards for Culturally Responsive Schools. Participants will review draft Guidelines for Nurturing Culturally Healthy Youth, as well as a set of draft Guidelines for Strengthening Indigenous Languages-both of which are under development through a series of regional meetings this fall. The Native Educators' Conference provides an opportunity to share and contribute to the excellent work that is underway in schools and communities throughout the state. Building on past themes, the tentative theme for the 2001 NEC is "Reaping the Harvest of Indigenous Knowledge." Proposals for workshop presentations at the NEC should be submitted to the ANKN offices by December 15, 2000. For proposal forms, a registration packet or further information, contact: Virginia Ned Alaska Native Knowledge Network University of Alaska Fairbanks PO Box 756730 Fairbanks, AK 99775-6730 Phone: 907-474-2477 or 474-1902 Fax: 907-474-5615 E-mail: fnvmn1@uaf.edu. For information regarding the 27th Bilingual/Multicultural Education/Equity Conference, contact: Dr. Bernice Tetpon Alaska Department of Education and Early Development 801 W. 10th Street, Suite 200 Juneau, AK 99801-1894 Phone: 907-465-8729 Fax: 907-465-3396. | |
|
Preparing Culturally Responsive Teachers for Alaska's Schools:The following guidelines, adopted by the Assembly of Alaska Native Educators in February 1999, address issues that should be considered in the preparation of teachers who will be expected to teach students from diverse cultural backgrounds in a culturally responsive and healthy way. The intent of these guidelines is to offer assistance to teacher education programs in addressing the special considerations that come into play for teachers seeking to implement the Alaska Standards for Culturally Responsive Schools in their work as educators. Using the Alaska Teacher Standards as a framework, these guidelines provide specific suggestions for complementary knowledge and skills that culturally-responsive teachers need to acquire above and beyond the performance indicators stipulated by the state for each of the teacher standards. While all of these guidelines should be given explicit attention during the initial pre-service preparation of teachers, many of them will benefit as well from continued attention throughout a teacher's professional career. No student, community or society stands still for long and, therefore, neither can a teacher. The guidelines are in draft form now, with plans to publish the final version this summer. You can download a pdf version (viewable with Acrobat Reader) from our ANKN website at http://www.ankn.uaf.edu/teachers.pdf. 1 Philosophy A teacher can describe the teacher's philosophy of education and demonstrate its relationship to the teacher's practice. Culturally responsive teacher candidates who meet this standard will: a. develop a philosophy of education that is able to accommodate multiple world views, values and belief systems, including the interconnectedness of the human, natural and spiritual worlds as reflected in Alaska Native societies. b. incorporate locally appropriate cultural values, as reflected in the various regional value statements and posters, in all aspects of their teaching. c. gain first-hand experience in alternative ways of knowing and learning under the guidance of personnel who are themselves grounded in ways of knowing that are different from those based on a literate tradition (i.e., schooling), including the experientially-based oral tradition of Alaska Native societies. d. incorporate alternative ways of knowing in their teaching practice and understand the similarities and differences between them, particularly with regard to Alaska Native and Western traditions. e. demonstrate their understanding of alternative world views in contexts where they can be judged by practitioners of those world views. 2 Learning Theory & Practice A teacher understands how students learn and develop and applies that knowledge in the teacher's practice. Culturally responsive teacher candidates who meet this standard will: a. incorporate and build upon the prior knowledge and experiences of the students in their care and reinforce the positive parenting and child-rearing practices from the community in all aspects of their teaching. b. demonstrate a thorough understanding of the role of naturalistic intelligence in indigenous societies and will demonstrate their ability to draw upon multiple forms of intelligence in their teaching practice. c. acquire and apply a full repertoire of skills for the appropriate use of experiential approaches to teaching and learning in their teaching practice. d. demonstrate the ability to work with mixed-age/grade groupings in their classroom and to utilize the range of abilities and experiences in such a situation to instructional advantage. e. approach the developmental potential of their students in a way that recognizes that all children develop at their own rate and in their own way. f. engage in extended experiences that involve the development of observing and listening skills associated with the traditional learning ways of Native people. 3 Diversity A teacher teaches students with respect for their individual and cultural characteristics. Culturally responsive teacher candidates who meet this standard will: a. acquire and apply the skills needed to learn about the local language(s) and culture(s) of the community in which they are situated. b. draw upon the traditional teaching roles and practices in the community to enhance the educational experiences of their students. c. participate in an Elders-in-Residence program and learn how to implement such a program in their own school and classroom. d. understand the significance of the role of cultural identity in providing a strong foundation for all social, emotional, intellectual and spiritual development and will demonstrate the ability to build on that understanding in their teaching. e. acquire a comprehensive understanding of all aspects of the local, regional and statewide context in which their students live and be able to pass on that understanding in their teaching, particularly as it relates to the well-being and survival of small societies. f. help their students to understand and compare different notions of cultural diversity from within and beyond their own community and cultural region, including factors that come into play within culturally mixed and blended families. g. serve as adult role models by actively contributing to the local lifeways and traditions as practiced in the community in which they teach. 4 Content A teacher knows the teacher's content area and how to teach it. Culturally responsive teacher candidates who meet this standard will: a. pursue interdisciplinary studies across multiple subject areas that are applicable to the curriculum content they will be called upon to teach as it relates to the real-world context in which their students are situated. b. demonstrate an extensive repertoire of skills for the application of the content knowledge they teach in guiding students toward the development of local solutions to everyday problems in the world around them. c. know how to acquire an in-depth understanding of the knowledge system indigenous to the place in which they are teaching and apply that understanding in their practice. d. demonstrate a recognition that many and various cultural traditions from throughout the world, including Alaska Native, have contributed to the knowledge base reflected in the Alaska Content Standards. e. demonstrate the ability to align all subject matter with the Alaska Standards for Culturally Responsive Schools and to develop curriculum models that are based on the local cultural and environmental experiences of their students. f. recognize the importance of cultural and intellectual property rights in their teaching practice and will honor such rights in all aspects of their selection and utilization of curriculum resources. 5 Instruction & Assessment A teacher facilitates, monitors and assesses student learning. Culturally responsive teacher candidates who meet this standard will: a. utilize multiple instructional strategies and apply those strategies appropriately and flexibly in response to the cultural and instructional environment in which they are situated. b. incorporate and build upon locally identified cultural values and beliefs in all aspects of their teaching and assessment practices. c. construct and teach to alternative curriculum frameworks, including those grounded in Alaska Native world views and knowledge systems. d. utilize alternative instructional strategies grounded in ways of teaching and learning traditional to the local community and engage community members in helping to assess their effectiveness in achieving student learning. e. demonstrate the ability to utilize a broad assortment of assessment skills and tools in their teaching that maximize the opportunities for students to demonstrate their competence in a variety of ways applicable to local circumstances, including the involvement of local Elders to pass judgement on knowledge and skills associated with traditional cultural practices. f. demonstrate a thorough understanding of the cultural implications of standardized and norm-referenced tests and be able to make appropriate decisions regarding their use for educational and accountability purposes. g. consider all forms of intelligence and problem-solving skills in the assessment of the learning potential of students in their care and provide appropriate opportunities for the educational advancement of all students. h. acquire the skills to utilize technology as a tool to enhance educational opportunities and to facilitate appropriate documentation and communication of local cultural knowledge while honoring cultural and intellectual property rights. 6 Learning Environment A teacher creates and maintains a learning environment in which all students are actively engaged and contributing members. Culturally responsive teacher candidates who meet this standard will: a. construct learning environments in the classroom context that are modeled on natural learning environments in the community. b. effectively utilize the local community as an extension of the classroom learning environment. c. successfully prepare for, organize and implement extended camps and other seasonal everyday-life experiences to ground student learning naturally in the surrounding environment. d. utilize natural structures and models to construct learning environments that are compatible with the cultural and ecological context in which students are situated. * Family & Community Involvement A teacher works as a partner with parents, families and with the community. Culturally responsive teacher candidates who meet this standard will: a. effectively identify and utilize the resources and expertise in the surrounding community to enhance the learning opportunities of the students. b. develop partnerships with parents, Elders, school board members and other community members as co-teachers in all aspects of their curricular and instructional planning and implementation, and arrange for appropriate recognition for such contributions. c. understand the role and responsibility of the school as a significant factor in the social, economic and political makeup of the surrounding community and as a major contributor to the communities health and well-being. d. assume culturally appropriate and constructive roles in the community in which they teach and respect the roles and contributions of other members of the community. 8 Professional Growth A teacher participates in and contributes to the teaching profession. Culturally responsive teacher candidates who meet this standard will: a. draw upon the regional Native Educator Associations along with state and district resources for their own educational improvement and professional growth. b. engage in critical self-assessment and participatory research to ascertain the extent to which their teaching practices are grounded in the traditional ways of knowing and transmitting the culture of the surrounding community. c. prepare and maintain a comprehensive portfolio documenting the strengths and weaknesses they bring to their role as a teacher. d. demonstrate their willingness and ability to contribute to a supportive collegial environment that promotes professional growth of all participants on behalf of the educational and cultural well-being of the students in their care. e. participate in, contribute to and learn from local community events and activities in culturally appropriate ways. | |
|
Preparing Teachers for Rural Alaska by Ray Barnhardt:Based on a review of topographic maps of the area and some old photographs of the trading post, this small logging company had put their savvy as backcountry loggers in Washington to work in devising a bid that would bring them a reasonable return for their summer's effort. Their successful bid called for them to haul all of their supplies and equipment, including a large landing-craft style boat and two Honda "Big Red" three-wheelers, up the highway from Washington to Circle by truck, and then load everything in the boat for the trip down the Yukon and up the Porcupine to the border. Their first hint that conditions in the North may not be the same as they were used to back in Washington came when they ran aground four times before they got around the first bend in the Yukon River below Circle. The cost of a local river guide to get them to Ft. Yukon didn't hurt their budget or pride too much, but the two extra days and the three spare props needed to get up the Porcupine began to worry them. By the time my friend and I arrived on the scene, their anxiety level had reached the point where their behavior was not unlike that of a first-year bush teacher in mid-January, and here it was mid-June. The circumstance that had driven them to the brink was when they realized their Honda three-wheelers were no match for the hummocks and muskeg on the northern tundra. To get out to their work sites each day from their river base they had to charter a helicopter, which was very quickly consuming their summer profits. To cut costs, the men were sleeping out on the line with a pistol for a pillow, mosquitoes and grizzlies for company, and granola bars and freeze-dried food for sustenance. Their expectations of an exciting summer in Alaska were being realized, but not quite in the manner they had anticipated. By the time we left, things were getting pretty tense and the whole outfit was in general despair. What had brought this otherwise hearty and savvy group of people to this unfortunate state of affairs? They knew their trade. They had done a good job of planning, based on their perception of the situation. But, they hadn't taken into account that in the North, conditions aren't always what they seem to be from an outside perspective. The same is true for the field of education. We can't always do things here the way they are done elsewhere. When we try, those things that are unique to the North, especially in rural Alaska, end up being viewed as impediments rather than as opportunities. How do we know that teaching in rural Alaska is different than teaching elsewhere? The first hint should come when we look at the fact that of the 2,368 teachers in rural schools this year, nearly one-third are new to their positions. That compares with about 12% in the urban schools (including 104 brand new positions in Anchorage.) While rural schools employ only one-third of all the teachers in the state, they typically hire over two-thirds of the new teachers each year, most of whom originate from outside the state. That means that at the present time, the potential for improving the quality of education in rural schools has an upper limit that is established by the average three-year cycle of staff turnover. How do we break out of this cycle? First of all, by identifying the factors that contribute to it. Some of these have already been touched upon-most importantly the stress teachers experience when working in a physically and culturally foreign environment for which they are ill prepared by either training or experience. While an orientation program such as that offered at Old Minto each summer, along with improved living conditions, can help extend teachers' longevity a year or two, in the long run, the problem of teacher stability, curriculum continuity and quality education in rural schools can be addressed only through the preparation of more teachers and administrators who are from rural communities. Only then can those communities begin to assert the degree of local professional control needed to go along with the political control they obtained with the decentralization of rural schools in 1976. The number of degreed and licensed Alaska Natives in the field of education at the present time is just a little over 350, nearly half of whom came up through the field-based Cross-Cultural Education and Development (X-CED) program. While some rural districts have a higher proportion of Native staff than others (a couple are in the 30% range), we clearly have a long way to go before rural Native communities can experience the degree of local representation in their schools that other communities take for granted. This is all the more critical today, in that many of the most promising rural school reform initiatives are dependent on the professional involvement of people knowledgeable about the local culture and environment. Unfortunately, the university programs designed to address these needs have been reduced to less than half of what they were five years ago, and their future remains uncertain. Responsibility for addressing this issue falls on all of us - school districts through career ladders and staff development plans; Department of Education (DOE) through licensing regulations and teacher education standards; the universities through appropriate teacher preparation programs such as X-CED/Rural Education Preparation Partnership (REPP); and rural communities through their commitment to locally controlled education. But a renewed commitment to preparing homegrown teachers is not in itself going to bring the schools of Alaska to the level of excellence that we are seeking over the next few years-it is a necessary, but not sufficient step. At the present time, we are importing over three-fourths of the teachers in our state. That means that no matter how much we upgrade our own pre-service programs, we are still going to be touching only a small percentage of the teachers working in Alaska. To get at this issue, we need to address the problem at another more fundamental level-that being at the level of in-depth cross-cultural orientation and mentoring programs for all teachers new to rural Alaska. New teachers, whether from in-state or out-of-state, while on a provisional certificate could be encouraged to participate in a teaching internship program provided jointly by the local school district and the university. In districts where cultural disparities are an issue, the internship period could include training in cross-cultural teaching practices based on activities such as the following: * New teachers could be encouraged to participate in a district-sponsored cultural orientation program during their first year or two, which could include participation in a week-long camp with local Elders as the instructors sometime during the fall term (similar to the Kodiak camp prior to school last year or the Alakanuk camp that took place throughout the first three weeks of school this year.) * New teachers could be paired with an Elder in the community and a respected experienced teacher in the school (or an experienced Native teacher) to serve as mentors throughout the first year of teaching. * A program of study based on the Alaska Standards for Culturally Responsive Schools could be made available to guide the teachers in the translation of their new insights into culturally-appropriate curriculum and teaching practice (the Alaska Staff Development Network has already prepared materials for such a program of study.) * For those teachers who are interested, a two-year field-based course of study could be made available leading to a possible specialty endorsement in "cross-cultural education," and/or a graduate degree in cross-cultural studies. All of the above could also fulfill the current state "multicultural education" and "Alaska studies" requirements. Such an internship experience would benefit teachers coming out of the university programs in the state as well as those coming with training and experience from outside the state, just as the Washington state loggers would have benefited from a little grounded experience on the Porcupine River before they committed themselves to the border-clearing contract. Finally, I'd like to say that all of the issues that have been raised here suffer from an inadequate Alaskan data base of information on which to make informed decisions. Recognizing that some problems are unique to Alaska, and that if we don't address them, no one will, I would urge the legislature and the DOE to consider setting aside funds in the amount of one-half of one percent of the annual appropriation for education, to be made available on a grants and contracts basis for the purpose of soliciting and stimulating research and evaluation efforts related to Alaskan education issues. We would then be in a position to build programs with a knowledge base that takes Alaskan conditions into account, instead of adopting programs and practices from elsewhere and finding out after expensive investments that they don't fit. Let's be better prepared than the transplanted brushwackers on the Porcupine River. | |
|
Pribilof Stewardship Camp 1996 by Aquilina Bourdukofsky and Poppy Benson:The camps are the result of a challenge cost share agreement between the U.S. Fish and Wildlife Service, the Pribilof School District, the cities of St. Paul and St. George, Tanaq Corporation, Tanadgusix Corporation, the traditional councils of St. Paul and St. George and the Nature Conservancy. A committee with representatives from these organizations provides direction and fundraising for the camps. The goal of the camp is to "bring together Western science and Aleut traditional knowledge and experience and to help young people understand, appreciate and practice stewardship." Camp activities are focused on seabirds, fur seals and the Aleut culture. On St. Paul Island, the Stewardship Program has expanded to include year-round activities including beach cleanups, baidar restoration, Aleut arts and crafts and elder and teen programs. For more information contact the Pribilof Stewardship program director, Aquilina Bourdukofsky at the Tanadgusix Corporation at (907) 546-2312 or for St. George Island, contact Georgia Kashavarof at the St. George Island Traditional Council (907) 859-2205. | |
|
Project AIPA Education Summit by Joy Simon:* Professional development for teachers. * Curriculum development and piloting of materials. * Aligning curricula with the state content and performance standards as well as the Alaska Standards for Culturally Responsive Schools. * Devise evaluative tools to assess the curricula as it is completed. * Prepare for the upcoming Alaska Indigenous People's Academy summer institute. * Establish a partnership program with the partner school districts. For more information on Project AIPA, check out the web site for the Association of Interior Native Educators at http://www.uaf.edu/aine. | |
|
Project Centered Education by John Carlson:David Orr, who writes of our society's relationship to our natural world, summarizes that "Schooling has to do with the ability to master basic functions that can be measured by tests. Learning has to do with matters of judgment, and with living responsibly and artfully, which cannot be measured so easily." This brings us to the process of designing curricular opportunities that provide for a deeper learning than is directed by the current national and state trend towards written exit exams. I wonder at the semantics of the word exit; exiting from what, to where and with what knowledge? We should not accept without question the notion of standards. To whose standard of life and values do we teach? Can one array of standards and related test items meet the needs of both the rural citizen and urbanite? One must ponder these questions. Although the traditional academic areas assessed on these exams have invaluable usefulness, particularly in the economic world, they in no way represent all that is necessary to living a fulfilling life. The traditional evaluation of educational aptitude produces, as Orr sarcastically observes, " . . . the highly schooled and heavily degreed fool, and a person lacking intellectual pedigree." Learning has to do with matters of wisdom and with living responsibly and purposefully with not only the personal welfare in mind, but the good of the commons as well. Unfortunately to our political leadership, these skills-skills essential for the survival of our human society-are not easily measured. Nonetheless, our politicians continue to hammer on our children for exit exam scores as if higher test scores alone will set the world right. In the meantime, curricular opportunities become more and more narrowed and further alienated from their own community's needs and values. Some of the best learning opportunities are the most organic ones. Experiential learning is one way to provide additional educational opportunities for children. From the start, differences between experiential learning and the typical approach to classroom/school learning become apparent. A significant difference, and one that might cause discomfort to those locked into the traditional American classroom structure of learning, is the inevitable release of strict control of lesson planning, progression and outcome while following the philosophy of experiential learning. You can plan for a learning situation, but you cannot, if believing in experiential learning, plan for exactly what will be learned. This immediately points out a philosophical paradigm shift from conventional educational thought in that the school and teacher not make the assumption to be the possessors of an all and powerful bank of knowledge. Not only do they not assume to have all the secrets to the world, but they do not necessarily possess the ability to determine in totality what children should be learning. The typical approach to classroom teaching and learning often makes assumptions that detailed criteria and methods can be designed, adopted and often standardized to be used in varying educational settings with a wide range of students, often representing varying socioeconomic and cultural backgrounds. Ivan Illich, author and observer of social and educational systems, hoped for an educational change towards communal activities in libraries, work places, families and other community settings. Even though change is uncomfortable, we should look ahead to growth and not let the growing pains prevent us from trying new ideas. "The fear that new institutions will be imperfect, in their turn, does not justify our servile acceptance of present," says Illich. Experiential learning pertains particularly well to educational situations in a cross-cultural context. Oscar Kawagley, a professor at the University School of Education, reviews the role of traditional learning in a Yupiaq Eskimo context and it illustrates clearly the long history of learning in an experiential way. As he states, "Alaska Native worldviews are orientated toward synthesis of information gathered from interaction with the natural and spiritual worlds . . . " Notice that the word "interaction" is used here rather than words such as "schooling" or "taught." Kawagley (1997) says that the mystical knowledge of Yup'ik cannot be developed solely by observation, but will materialize as a result of "participation of the mind, body, and soul." A Yup'ik worldview is developed in part by interacting and participating in your cultural and natural world. It would be difficult to mention all the directly related educational activities at Anne Wien Elementary School that have taken place in relation to Noyes Slough and the children's local watershed. The bulk of these activities are really project centered endeavors, and have been generated from those in direct contact with the projects, the classroom teachers and children. There is no canned curriculum generated by an educational consultant Outside. There are, however, both delightfully spontaneous and carefully planned educational activities. The Noyes Slough generates the activities as much as the children and teachers generate them. Many of these activities would not have been possible without parent and community volunteers and additional funding to temporarily reduce classroom size during these specific projects. Some of the accomplishments include: 1. Trail Construction: students designed, constructed and maintain a three-quarter-mile Noyes Slough Nature Trail in Lions Park next to Anne Wien Elementary School. 2. A third grade class is currently working on an interpretive trail guide for the Noyes Slough Nature Trail. 3. Trail Kiosk: a sixth-grade class has designed and is currently building a trailhead display for the Noyes Slough Nature Trail. 4. Riparian protection and restoration: a sixth grade classroom is conducting a restoration effort involving damaged areas of seasonal wetlands. Other classrooms have wired trees along Noyes Slough to protect them from beaver. 5. A Noyes Slough website was created by a sixth-grade class. This website won a gold medal in the environmental category of the International Cyberfair contest. 6. Children have worked alongside various agency professionals to conduct water, invertebrate, and sediment testing to determine whether Noyes Slough meets federal and state water quality standards. 7. Three Noyes Slough symposiums have taken place involving over a hundred different presenters working with children in both classroom and field settings. The focus of the symposiums have been to increase understanding of our watershed. 8. All children of our school contributed to a permanent hallway mural depicting the journey of Noyes Slough and its flora and fauna. Its title: "Noyes Slough is Our Backyard". 9. Teachers are incorporating watershed study and Noyes Slough into school district curriculum in writing, reading, math, science, social studies, art, physical fitness and all other areas of school life. 10.A group of community volunteers have built an observation deck in Lions Park overlooking the Noyes Slough. They have dedicated it as the "Outdoor Classroom"! Traditional schooling makes the assumption that by instructing students in various disciplines that society, or rather those in power positions, have determined "important" and by learning enormous banks of knowledge students will retain much of this information in meaningful ways when the time comes to apply them. Experiential learning suggests instructing to more relevant learning, thus assuring deeper knowledge and understanding, thereby reducing the risky proposition of inconsistent and inaccurate transfer of learning. Should project-based experiential learning replace traditionally organized schooling in which children are seated in desks working quietly with teacher-directed lessons? Absolutely not. Some of our school curriculum is effectively taught in this way and the children can enjoy lessons organized in this way. Nonetheless, learning through direct activity in community and ecological projects can add much to the existing curriculum. References Orr, David W. (1992). Ecological Literacy, Education and the Transition to a Postmodern World. Albany: State University of New York Press. Illich, Ivan. (1970). Deschooling Society. New York: Harper and Row Publishers. Students compare the importance of vegetative buffers along Noyes Slough. The natural world holds unlimited discoveries. | |
|
Project Learning Tree by Susan Rogers:This interdisciplinary curriculum introduces tree biology, forest ecology and people's inter-relationship with their environment through hands-on, cooperative activities. Lessons also relate to air, water, soils, pollution, ways of using land and how people interact with parts of the natural and man-made environment. Developing problem-solving skills and creative thinking are emphasized. The curriculum framework for PLT's education program leads students through awareness to knowledge and concept building with opportunities for action projects. There are lots of chances for students to use visual arts and to write and talk about the activities while they are doing them. Many activities are designed to be done outdoors. Students at camp, in 4-H or ecology clubs could use the activities easily. Because the curriculum is used in all fifty states and U.S. territories and six other countries, activities can easily be adapted to a local setting. For example, to give an Alaskan focus to two activities concerning products we use from trees-We All Need Trees and Tree Treasures-examples of Native Alaskan tree products such as canoes and paddles, birch-bark baskets, masks and bentwood boxes are included. Because one of the major themes of PLT is building awareness of diversity of kinds of organisms, points of view and uses of the natural environment, there are examples of Native American culture written into the existing lessons. One activity, The Native Way, focuses on Native attitudes toward the environment and is just right for adaptations from regional education coordinators or other interested people. Workshops to obtain the material can be set up for an individual school or district in-service, or for any other group in a village. Any community member is welcome to attend the daylong workshop. After some activities are led by the facilitator, participants work in groups to present other lessons. For more information or to schedule a workshop in your area, call the PLT coordinator, Susan Rogers, (907) 269-8481, fax (907) 561-6659 or write to Alaska Division of Forestry, 3601 * Sreet, Suite 1034, Anchorage, Alaska 99503-5937 | |
|
Project WINGS by Dee McDonald:Project WINGS is an educational program for Native high school freshmen and sophomores from villages in Interior Alaska. The goal of the project is to introduce young people to scientific knowledge and skills related to Fairbanks and their home villages and integrate this with traditional Native values, knowledge and skills so youth may become well informed decision-makers and leaders. After moose season, 12 youth will be invited to fly to Fairbanks to learn the following: Political Science How federal, state, and tribal governments work; how political agencies in town make decisions that affect their life in the village; how to write a political resolution. Health Science How traditional and Western ways of healing are used to cure and prevent illness. Local elders will be asked to speak about traditional medicines. Museum Science How to maintain and preserve cultural artifacts. Elders explain how hunting tools, cooking utensils and other objects were made and used. Fire Science How to protect structures in the village from wildfires; fire safety in the home; the effects of fire on moose habitat, small game and berries and how elders used fire to improve local conditions. Jeannie O'Malley-Keyes, elder Rita Alexander and Rita Dayton at the Alaska Native Rural Education Consortium held April 23 and 24 in Sitka. Air Science What elders know about the weather, the moon and the stars; how to use telescopes, build model airplanes and learn what it takes to keep planes flying to and from the villages. Environmental Science How to build a water treatment plant; how technology impacts the village environment; solid and hazardous waste management, fish, wildlife and lands. Youth will visit a local post office, spend a day at a high school in Fairbanks, visit the Alaska Native Language Center and a local radio station. There will be dinners with elders, swimming lessons, talking circles and drum-making. Boy, are we going to be busy! Classes will be taught by Native instructors and elders. A booklet will be produced at the end of the project's first year describing the activities and outlining content areas. This booklet will be sent to schools throughout the Interior, allowing districts the opportunity to award high school credit to students who have completed the program. Your continued support will strengthen the educational quality of this program, and ensure an even better education for the students and leaders of the future. | |
|
