NOTE: Issues range from 1996–2006. Contact information in earlier issues could be outdated. For current information, please contact the Alaska Native Knowledge Network, 907-474-1902.
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Year Two Initiatives Bring Exciting New Challenges by Dorothy M. Larson:Informative reports from each of the MOA partners demonstrate that many things are happening in each of the five cultural regions-much more than we would have dreamed of a year ago when we began the project. It has been a truly remarkable year with all the activities, the progress, the positive involvement of the elders, communities, MOA partners and others who are interested in becoming involved. With the Alaska Rural Challenge up and running, we would like to take this opportunity to introduce Harold Napolean, coordinator for the Reclaiming Tribal Histories initiative. Harold will be working in the Aleut region with Moses Dirks, Aleut regional coordinator. Harold is no stranger to rural Alaska, hailing from Hooper Bay. Welcome aboard, Harold! Time was spent in regional working groups to plan and strategize for the Year Two initiatives. The regional coordinators had a tremendous amount of work to accomplish and did an excellent job in coordinating the initiatives within their regions, establishing Elders Councils, working with a diverse group within their own regions and working with one another collaboratively as a team. The consortium meeting, attended by the staff and MOA partners of the project, is extremely important in the implementation of the Year Two initiatives, to get a reading on the status of Year One initiatives and how to transition from one initiative to another. We applaud the elders for their involvement, patience and wisdom as we see how indigenous knowledge and practices can be appropriate in this age of technology and information. We are looking forward to continuing our quest to make that knowledge an integral part of the teaching and learning for rural students-especially in math and science. Guest speakers included Sharon John, science teacher at the Kanangaq Program at West High School in Anchorage, and Mark John, a graduate student at the University of Alaska Anchorage who spoke on how he is able to use his skills as a traditional hunter, gatherer and fisherman in and around the city. Prior to the consortium meeting, many of the elders and partners were available to participate in the working groups which were formed to discuss topics such as Indigenous Curriculum Frameworks, Cultural and Intellectual Property Rights, Native Educators Network and the Regional Cultural Atlases. The group feels an urgency to discuss and develop a policy statement which will guide our work as it relates to the cultural and intellectual property rights on the information, stories and other sensitive areas that can impact the work that we are involved in. Year Two will begin on January 1, 1997 so that the two projects, the Alaska RSI and the Alaska Rural Challenge, are synchronized on a calendar year and the initiatives will be concurrent. This next year the staff will be working a twelve-month year rather than the ten-month year. On behalf of the co-directors, I would like to express thanks to all the consortium members for their active participation. It is their involvement that will insure the success of the Alaska RSI and Alaska Rural Challenge. Thanks to our dedicated staff: regional coordinators Amy Van Hatten, Barbara Liu, Moses Dirks, Elmer Jackson and Andy Hope and Gail Pass, Shirley Moto and Harold Napolean in Anchorage. We also extend our thanks and appreciation to Paula Elmes, Lolly Carpluk, Linda M. Evans, Dixie Dayo and Jeannie O'Malley-Keyes in Fairbanks. A special thanks to the many elders involved with the Alaska RSI projects across the state. Without this team of hardworking, professional individuals, we would not be able to continue to keep up the pace and to accomplish the work outlined in the initiatives. We were recently informed by Dr. Gerald Gipp, NSF Program Officer, that the funding for Year Two initiatives has been approved. We look forward to continuing and establishing a new partnership for 1997. | |
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Young Navigators Explore South Pole by Joshua Lewis:Through special arrangements with the National Science Foundation, excitement built a strong momentum. As a North Star School teacher, I received a call from Antarctica at 1:00 A.M., November 25th informing me of the 48-hour timeline. Strategy was designed and implemented while students quickly took up the challenge to discover all aspects of life and types of research conducted at the Southern Pole. Diving headfirst into the Internet was seconded only to massive research through traditional means of articles, documentaries, books and encyclopedias. E-mail and phone calls flew across satellites as preparations continued. The Peterson fourth and fifth grade crews joined in the expedition through the efforts of teacher Ron Gibbs. One father reported that his son, Robert Rounsaville, had talked of nothing else since the Inter-Polar Conference had been announced. As Robert's second grade teacher, I remembered Robert had expressed dreams of one day discovering a new life form when he grew up. While scientists unwound descriptive stories of giant 170 lb cod so new no name has yet to be given, Robert was hard pressed not to climb into the speakerphone. I explained that the expedition via conference call was a long process come to fruition through the efforts of Earl Ramsey, a scientist currently conducting research at McMurdo Station. Ramsey, a lifelong Anchorage resident, has been working in both polar regions for the last six years. On his brief returns to Alaska, Ramsey has always made time to lecture to my students providing vivid images of research through stories and slide shows. In October, Ramsey visited the aggressive navigators in Kodiak. The teleconference was one step in furthering the ongoing relationship. Student questions to the team of scientists covered every aspect from animal life and vegetation to loneliness and isolation. The youngsters were surprised to learn how fragile the fresh water system is. Scientists explained they are consumed with the process of making fresh water at all times. Students were enchanted with the image of standing nose to nose with a huge penguin and also expressed concern about the ozone layer issues pertaining to global warming. In a followup e-mail, the McMurdo team stated they were very impressed by the caliber of inquiry by such young researchers. The one-hour teleconference stretched to nearly two, and as Ramsey stated, could easily have been three. As the questions and answers continued to fly, the sense of community and ownership was built across the phone line. At McMurdo, the scientists being interviewed were joined one-by-one by other research team members. The lead NSF scientist, Dave Bresnahan, sat quietly listening as the room at McMurdo filled to capacity. The North Star classroom, stuffed with 60 intrepid explorers frantically attempting to capture the moment with extensive notes, diagrams, sketches, videography, photography and maps were joined by reporters, parents and teachers silently slipping into the room to catch a few moments. Tension was high until students felt assured everyone would have their moment to ask a personal question. The most recent and last communication from McMurdo station, Ross Island, Antarctica was placed by the head of communications. Students were informed Ramsey would no longer be in direct contact with them. He had begun his extensive traverse across Antarctica to continue research on ice core samples. The samples unlock such secrets as oxygen levels pertaining to air quality thousands of years ago. As Earl begins his traverse, so continues the story as the young navigators follow in his footsteps. Students Robert Rounsaville and Joseph Carvalho of North Star School in Kodiak discover the world through school without walls. | |
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Youth Empowerment: Traditional Values & Contemporary Leadership by Cathy Rexford:The First Annual Youth Leadership Conference. We lift up a new generation of leaders who are grounded in our Iñupiaq values. During the three-day event, high school students from across the North Slope discovered that the key to success in leadership is Iñupiaqatigiigñiq (Iñupiaq values). As we focus on cultural identity in leadership, we raise the status of our Native way of life and further revive traditional values in contemporary Iñupiaq leadership. The connection between positive self esteem, cultural respect and leadership was stressed in the conference theme, "Empowering Our Youth Through Positive Leadership." The message was strong throughout the conference: "Know who you are, respect yourself, know where you come from, respect and remember the Iñupiaq people you serve. Be strong and proud of your place in our communities." Elders, experienced community leaders, along with young up-and-coming leaders shared their knowledge and gave encouragement to the students. The combination of panel presentations and student action oriented work sessions gave the students the knowledge they need to make a difference and a forum to contribute to the health of their schools and communities. The youth raised their voices, and what we heard from these young people was a new generation of Iñupiaq leaders who will look with hope to the future while learning from the past. These students worked long and hard hours for three days. Leaving the conference, students were better able to understand their important roles in school and in their communities, they learned valuable lessons from our Barrow Elders and they had a level of excitement and confidence in themselves that we hope they carry with them for their lifetimes. Student participant Desiree Kaveolook of Kaktovik writes: While I participated in the First Annual 2002 Leadership Conference, I learned many values a person must have to be a good leader. One of the senior guest speakers, Kenneth Toovak, said in order to be a leader, we have to get up early in the morning to plan for the day. That way the people would get more work done, and they would feel better about themselves. I also learned that the cultural values are important to an Iñupiaq leader. They connect us to our ancestors and land. Commitment, confidence and communication are also important values to have for being a leader. I think that a leader who does not have commitment would not be able to hold a community together. I also don't think someone could be a leader without confidence. A person could not be a leader without communication, because he or she would not know what the people feel or want. This conference taught us many things. I am looking forward to next year's conference and hope that it is as successful as this one. Day One featured community panels: . "Qualities of a Good Leader" with Elders Martha Aiken, Kenneth Toovak and Lloyd Ahvakana. . "Qualities and Values of Sound Leadership" with community leaders Jacob Adams, Margaret Opie and Audrey Saganna. . "Overcoming Obstacles in Leadership" with Dennis Packer, Bobbi Quintavell and Jaylene Wheeler. . Students also watched a film "Capturing Spirit: An Inuit Journey", a film which focuses on how to make positive choices to live a healthy life. Day Two featured: . "Leadership Shadow" experience. One student was paired with one community leader on the job to learn and witness the skills needed to be a successful leader on the North Slope. . General session meetings to discuss their experiences. . Students also worked on revisions to the districts own "Student Rights and Responsibilities" section of the Student-Parent Handbook. Day Three featured more community leader panels: . "How to use Media to Effectuate Change" with Rachel Edwardson. . "Making a Difference Through Teaching" with Innuraq Edwardson. . "How the Board Makes School Policy" with Rick Luthi and Susan Hope. . "How the North Slope Borough Assembly Adopts Ordinances" with Molly Pederson and Bertha Panigeo. . "Serving on the NSB Assembly or School Board" with Mike Aamodt and Tina Wolgemuth. . The students wrapped up the conference with an examination of the following issues and developed strategies for initiating positive change: * Drugs and alcohol * Violence and suicide * Community in school * Jobs and teaching "I learned that if you're trying to become a leader, don't give up at what you are doing! Do your best at it!" -Donald Taleak For more conference information please contact Cathy Rexford at: Cathy.Rexford@nsbsd.org. Editor's note: Cathy Rexford wsa crowned Miss World Eskimo Indian Olympics (WEIO) in July. Congratulations Cathy! | |
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Youth Panel Workshop at 2003 Native Educators Conference:On February 3, 2003 a workshop entitled Youth Perspectives on Education sparked the interest and enthusiasm of Elders and educators of all ages. A small group from the Future Alaska Native Educator Network presented ideas, concerns and solutions on Native education issues. These young college students are Ava Vent, Crystal Swetzof, Quentin Simeon and Mariah Sakeagak. In response to the requests of many conference participants, here are the youth comments and collective ideas for action. Presented by Ava Vent Hello my name is Ava Vent and I am a Koyukon Athabascan from Huslia. My parents are Warner and Alberta Vent. My grandparents are Robert and Mary Vent of Huslia, and Joseph and Celia Beetus of Hughes. In the fall of 1999 I graduated from Mt. Edgecumbe High school in Sitka, Alaska and then moved to Phoenix, Arizona to attend Grand Canyon University. In the spring of 2001 I transferred to Fort Lewis College in Durango, Colorado for one semester. Then I finally decided that attending UAF would better help me in becoming a successful elementary teacher in Alaska's diverse society. This is my junior year in college. I will graduate with my bachelor of arts degree in the spring of 2005 and then I plan to further my studies with a master's degree in education. There are many different ideas on what can be done to improve the success rates in the education of Alaska Native students. Over the last two years I have heard so many excellent ideas on how to better educate the students in both rural and urban areas of Alaska. Some of those alternatives are that parents need to take part in their children's education. Teachers need to come up with exciting new ways to combine the class curriculum with our cultural values. We all need to come together and be positive role models for our younger generation. We need to lower our village and urban substance abuse problems so that the Alaska Native dropout rate as well as the suicide rate will go down. Most importantly teachers, parents, tutors and school employees should get to know the students inside the class as well as outside. First of all, Alaska Native students' success relies heavily on the home environment. Parental interaction is very crucial in the development of a child's moral and traditional values. Parents need to show love and support for their child all the way until they graduate with their degree. Parents need to spend more time helping their children with their homework and appreciating their accomplishments as well as helping them fix their mistakes. Parents need to find an effective way of teaching their children to be responsible early in a child's life. Something as easy as helping them make cookies or letting them do simple tasks on their own can help them learn to be responsible. Another idea to improve success rates of Alaska Native students is for teachers to find effective ways to correlate the class curriculum with traditional values so that the students can find more ways to relate to and better understand their schoolwork. Moreover, there are many curriculums already in our schools that involve traditional cultural values. By listening to my mother, grandparents and my Aunt Catherine Attla, I've heard hundreds of old stories about our ancestors and how it used to be in the villages long ago. My grandpa Joe often tells stories of when he was younger, and a lot of them ended with a certain moral point which effects the choices people make. These sorts of stories later effect children's moral values all through adulthood. Other ways to include cultural activities in the curriculum that I can think of include: making traditional fish traps, building sleds or snow shoes, making birch baskets, sewing with beads and moose hide, picking berries, ice fishing, camping and many other cultural activities. A negative factor that affects Alaska Native students is alcohol and substance abuse. Alcohol and substance abuse is very high in Alaska, and we need to come together and try to end this problem by coming up with alternatives. As long as the alcoholism rate among Alaska Natives is high, the dropout and suicide rates will also increase. I have lost many friends and family to alcohol and suicide and this motivates me to try to find ways to give the Native youth alternatives other than alcohol and drugs. Most importantly we, as students, teachers and community members, need to get to know each other. I went to elementary and middle school in Huslia until the eighth grade. Therefore, I can think of some ways to bring a community together in order to gain students trust and respect. If you plan to teach or are teaching in a village with people you don't know, then get to know them. Participate in fun activities with the students during your free time. For example you can go fishing, sledding, check snares or traps, go for a snowmachine trip or even go on a picnic. By doing these activities and getting to know the students as well as the people of the community, the students will feel comfortable talking to you and you can gain their trust and respect. Moreover, the teacher will feel like less of an outcast and feel comfortable with the people of the community. There are teachers in the past who have gained my respect and helped me understand my schoolwork to the fullest. These teachers include Velma Schaffer from Allakaket, Gertie Esmailka of Huslia and Sharon Strick from Ruby. Helpful educators at Mt. Edgecumbe High School included my algebra teacher, Gary Jarvill, and the school counselor, Bob Love. Velma Schaffer used to bring some of my friends and me out for a snowmachine ride to check her rabbit snares. We used to stand on the back of her Yukon dog sled and see how long we could drag and then pull ourselves back up. She taught us how to set up rabbit snares and how often to check on them. Gertie Esmailka used to work so hard with our class when we practiced for Christmas plays. She also used to bring us out on lots of field trips for schoolwork. We used to go out and pick cranberries for cranberry-orange bread. We made the bread for the parents when they came in to pick up our mid-term grades. Sharon Strick brought out my artistic side by showing me how to make different but interesting arts and crafts-for example she showed us how to make natural paper. She also taught us how to make beads with Fimo clay that we cooked in the oven. Gary Jarvill had a very amusing personality that helped us understand algebra in a fun way. Mr. Bob Love was a big help with my future plans after high school. All these teachers had something in common, which was their involvement in our daily lives as well as in our education. I stated just a few of the unlimited solutions that we can practice in order to help our Native students succeed in Alaska's changing economy and society. The government also has a big impact on the education of our Native students. Politics and power have a heavy influence on the education of Alaska Native students. When it comes right down to it, the education of Alaska Native youth depends on the government who has the power to decide how much funding should be spent on Alaska's education system. Therefore, the government has the resources which are crucial in pulling together Alaska's education system. I like to think education is like knowledge, it only gets stronger and more powerful as it grows over time. Think about it, we have come so far in developing our education system since the early 1930s and 40s. Back then students were attending school in the village church, if they even had one. For example in Hughes, which is located along the Koyukuk River, my mother remembers that the classes were in a local man's home up until the missionaries built a church. These students and teachers could not even understand each other. Moreover, they all had to share a class, in which some students were older siblings of one another. I think about how difficult and frustrating it must have been for these teachers and their students. They must have been strongly motivated because those students are now adults who speak fluent English as well as their own heritage language. This is thanks to their motivation and our growing education system. A few of the aspects that helped our educational system so far include bilingual programs, cross-cultural programs and immersion programs. Most importantly, everyone helps our education system by simply knowing that we all have cultural differences and that we are trying to find a middle ground with each other. This is a crucial first step to helping education develop successfully for the Alaska Native youth. Education is a very timely topic in which everyone needs to be a part in order to ensure that the younger generations of Alaska will be successful. We need to leave this conference knowing that we can help Alaska's Native students succeed in preschool, kindergarten, grade school, high school and college. Some of the ideas I have touched upon to help Alaska Native students succeed are: pay attention to your children's education as well as their lives; teachers need to accommodate their curriculum in a way that the students can easily learn and understand and finally, all school staff, students and the community need to build trust, respect and comfort with one another. Ana Basee' and have a wonderful evening! Presented by Mariah Sakeagak: The Importance of Native Role Models for Students My experience at Barrow High School: * Teachers and instructors were mostly non-Native except for the bilingual teachers. * Students need to take notice that they, too, can get a degree in teaching if they set there mind and heart to it! I have always wanted to be a teacher ever since I was just a young child, and to now realize the importance of having Native educators makes me want to work even harder to complete my degree. To have little children come to you and tell you that "they want to be like you and go to college and be a teacher" always warms my heart. I have mentors on the North Slope who are in fact bilingual teachers; they have shared with me the importance of getting an education so I can go home to Barrow one day and be a mentor for other Native students. My experience with college/higher education: Often students who have graduated from a rural area are not familiar with what is outside of their community, mostly because of the outrageous prices on airfare. When they do get out of their community to attend college I think its important to have someone, perhaps a Native educator to share with them the survival skills beforehand. I say Native because I know from my experience to have someone familiar nearby to share their ideas and experiences made it more comfortable for me. Many rural students haven't lived elsewhere so they have a rural perspective; to have someone there who has been there, like myself, would help them understand what the rest of the world is like. When a non-Native shares with you what they experienced, their perspective on life is often different because they have grown up in a city or Outside, and they haven't experienced what it was like to grow up in a village. For me entering college, I was very shy and I did not usually ask questions about anything even though I was confused. It wasn't until last semester that I started opening my mind and my mouth! I was tired of not sharing my ideas, because usually they were good ideas. Mostly I was shy because I was the only Native in class, but this is not stopping me anymore. From here on out I am going to voice my opinion. If you have something to say, don't be shy like I was. Let people know what you think. With this I know I will be able to complete my degree, GO HOME, and be a role model for others. I will be one of the Native educators who encourages other students to go out and want to be teachers! And if not be a teacher, be something, because as long as you set your mind to it and work hard, you can achieve anything! Presented by Quentin Simeon The foundation for all stable relationships is based on trust and the truth. In order to educate our children, we must teach them the truth. However, in order to reach our children we must first be trusted by them. And to get our children to trust the teachers, the teachers must be trusted by the community. The approach is threefold. The first concerns the method of teaching. We must apply the knowledge to our students, connecting them with the information and the world around them. Make them feel as though they have a voice and a story worthy of being told. In other words, teach from the world they come from, not just the world of the Europeans. However, the Western or European world is not going to disappear, so we must implement a training course designed to educate our people about the differences and similarities of and between the Western culture and ours. The second aspect that relates to the first is what tools should we use to teach our children or what books are we going to teach them from? Should we write our history from our own perspective or settle for the Western documentation? I prefer the former. But if we choose to use Western books, I suggest that we at least screen them for certain biases. The final portion to an approach is the teachers and their relationship with the community. I would prefer to have Native teachers everywhere, but that is unlikely, so we must find a way to acculturate the teachers to our communities, as well as accept them as members of our families. Make them feel welcome, not like a stranger, then we will keep our children out of danger. With trust, we can accomplish a lot. It doesn't really matter if we are Native or not. The children are important-after all that's all we got. Once we, the educators, earn their trust our children will eagerly get on the bus. Plan of Action After the presentations, some collective brainstorming and small group discussions yielded great ideas. Everyone in the workshop participated. Listed below are some of the proposed actions: * Highlight successful programs such as immersion schools across the state and use them as role models. * Allow communities to influence curriculum. * Have schools recognize and incorporate cultural values. * Use student panels such as this as a component for teacher inservices. * Role models in our communities need to present in the classrooms. * Role models in each region need to be identified and interviewed by the students. * It doesn't take much to encourage young people if they are able to see for themselves first hand the accomplishments their people have made. This could give them a boost in furthering their education. * Community leaders past and present should encourage youth to become future leaders and role models. * Create booklets of Native mentors from throughout the past 50 years so children see the accomplishments people have made AND USE THEM IN OUR SCHOOLS! * Write letters to state and national legislators to call their attention to the problems No Child Left Behind is creating for our schools. * Publish ideas from this workshop in Sharing Our Pathways! | |
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Youth Survivor's Camp by Kimberly Carlo, Native Village of Fort Yukon:We try to hold an annual youth conference and have been successful in this for the past three years. Last summer we were working with the Council of Athabascan Tribal Governments (CATG) for a fish-counting project. The youth were employed by the project; they also built a fish wheel! All youth are welcome to go to the camp and most do. Youth under the age of eight have to be accompanied by a parent, but eight years and up are welcome to stay at the camp as long as they want. For summer projects, they check the fish net and wheel and cut and dry the fish. They also learn how to live out in the woods and off the land. We plan to have several projects this summer and employ one youth to be a youth mentor to teach their peers and younger youth how to survive in the woods. | |
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Yup'ik Immersion: A Student Perspective by Danielle Dizon:The Yup'ik Immersion program began here in Bethel two years ago. The planning started nearly eight to nine years before the program began. The plans started with parents, community members and teachers who were interested in offering something more than what the regular program offered which was 30 minutes a day in Yup'ik for elementary students and 50 minutes a day optional for high school students. Greg Anelon, Mary Ann Lomack and Barbara Liu at the recent ANREC meeting in Sitka. Last summer, I attended a World Indigenous Peoples Conference in Albuquerque, New Mexico. A workshop I attended was "The Evolvement of Maori Education in a Predominantly White School." The presenter was Mihi Roberts, principal for the Forest Lake School in Hamilton, New Zealand. It took them 14 years of planning to reach long-term development plan for Forest Lake School which now offers enrichment, partial immersion and total immersion in the Maori language and culture. Their total immersion program now owns their own property, personnel and curriculum. The community helped renovate a building that they now use. The personnel are all Maori speaking from their principal, teachers, janitor, cook and resource people. Their resource people work right in the school developing their teaching curriculum. The philosophy of their school is based on Te Wheke Waiora, which embodies total well-being. For the past eight years attending all three Bethel schools, I have taken Yup'ik classes taught by our full-speaking Yup'ik teachers 30-50 minutes per class day. The basic words I learned in Yup'ik are Waqaa, Camai, Cangacit, Assirtua and Piuraa. I was taught these same words every single year. Besides these, I have learned numbers up to 10 and basic commands such as stand-up and sit-down. My brother who attends kindergarten at the Yup'ik Immersion school since August of 1996 knows more Yup'ik now then I've learned in school the past eight years. He continues to learn our Yup'ik language. I think the Yup'ik Immersion program is working and is doing a great job, so far. I also think the school needs to have 100% Yup'ik speaking faculty like principals, teachers, janitors, cooks, etc; more hands-on curriculum like going and exploring our land, maybe going on a ice-fishing field trip for the older ones, go and sight-see our land animals and birds such as the ptarmigan in Bethel. By doing that we would be doing more hands-on things instead of just seeing it on paper. It took the Yup'ik Immersion program almost a decade to get going in Bethel. It has been a positive change for Bethel's young students. I think it may take a decade to make our program 100% Yup'ik but if we put our heads together and start planning toward it, it could happen. | |
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Yup'ik Region by Barbara "Mak" Liu:Stephanie Hoag facilitated a unit building workshop in Bethel, October 14-15 for the Yup'ik/Cup'ik region. Teachers, a curriculum specialist and elders came together from the following school districts: Yupiit, Lower Kuskokwim (LKSD), Lower Yukon (LYSD), St. Mary's and Southwest Region (SWRSD). I observed teachers from different sites working on unit topics in fisheries, plants, camping and weather. Elders came from Akiachak, Toksook Bay, Hooper Bay and Manokotak to work with teams. Unit team members will be meeting again after the holidays with Stephanie Hoag and Peggy Cowan. The regional consortium held this fall following the curriculum workshop was also attended by school district MOA partners from Yupiit, Kashunamiut, LKSD, LYSD, St. Marys, and SWRSD. Elder participants were Olinka George, Joshua Phillip, Paul John, Martina John, Neva Rivers and Henry Alakayak. Recently, a talking circle workshop was held at the St. Mary's Conference Center, facilitated by John Pingayak. Four elders-Joe Tuluk, Helen Friday and Julia Cholok from Chevak and Nancy C. Morgan from Aniak-participated with teachers from the following school districts: LYSD, St. Mary's, Kashunamiut and Kuspuk. One activity I hope to actively participate in locally is the Alaska Onward To Excellence process being initiated under Lower Kuskokwim School District. I traveled to Juneau to attend the Axe Handle Academy and saw demonstrations of the Southeast Cultural Atlas project. I look forward to the AKRSI staff meeting in January 1998. As we move into new initiatives the next three years, Y/Cup'ik student and elder participation will be more evident in schools through academies and projects. Wishing everyone a safe and eventful year. Tua-ingunrituq | |
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Yup'ik Region by Barbara "Mak" Liu:In other AKRSI related events, Sean Topkok and Scott Christian visited Kasigluk February 9-12. While there they helped the Akula students create web pages. In the fall, curriculum unit building began with area teachers and a few curriculum specialists at a workshop session with Stephanie Hoag, Scott Christian and Theresa John in Bethel. A followup session was held in Anchorage, February 13 and 14 with Peggy Cowan and other statewide unit-building teams. Sophie Kassayuli from Yupiit School District is working on a plant unit with the help of resources from her community using local plants that grow in the summer months. Natalia Luehman is from the Yup'ik community of St. Mary's and her unit-building topic is on weather. Much credit is given to the teachers and school personnel that are passing on culturally-appropriate lessons to the multitude of students in various grade levels and classes. As more gets done, parents and Elders' gratitude will multiply. Yup'ik/Cup'ik Elders are valuable resources in building oral language skills and content. I recently had the privilege of presenting Y/Cup'ik stories in a 90-minute session at the Bilingual Multicultural Education Equity Conference with Hooper Bay/Chevak Elder, Louise Tall. The session was well attended by many Yup'ik and Cup'ik speaking teachers. It is enlightening to know of the support we have in our region for stories that can be incorporated in lessons. Louise is in her mid-eighties born at a time when there was no calendars with numbers. She grew up in Qissuunaq (Chevak) area and moved to Naparyaaq (Hooper Bay) when she first married. She told three stories at the conference. Tuqutarayuli tells about sibling rivalry and how a poor unwanted girlis saved by a crab person (yungnguruulluku). Ciuliaqatuum Pania Neqnguarluku is about a man asking for a tiny fish from First Man's daughter at the headwaters of the Kuskokwim or Yukon, then a shortened version of Tekciugglugaat, and how this Sparrow family moves from place to place. As a small prelude, I read the story Quarruuk which is about two old women who were fooled by a needlefish. For a time-filler (giving Louise a short break between her stories) Zach Parks, student at Nunapitchuk High School, entertained, via video tape, with a short story called Kaviaq, Lagiq-llu which tells how Fox was truly embarrassed by Goose. Plans are underway for statewide MOA partners to meet the first week of April in St. Marys, Alaska. The dates for the meeting are April 5-7, 1998. One other activity that is being tentatively planned with Calista's Elder Council coordinator, Mark John, is an Elders and Youth Conference tentatively scheduled in September of 1998 in Kasigluk. Agenda for the spring consortium will be sent to all AKRSI/ARC MOA partners. The Fall conference agenda will be available to regional AKRSI/ARC MOA partners also. Tuai- ngunricugnarquq! Students at Akula work on their computer skills. Barbara Liu, Yup'ik Regional Coordinator, looks on. | |
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Yup'ik Region by Barbara Liu:The Yup'ik/Cup'ik regional initiatives in 1997 are Culturally-Aligned Curriculum Adaptation and Language/Cultural Immersion Camps. We will be working with * Lower Kuskokwim School District (LKSD), * Kuskokwim Campus (KUC), * Yupiit School District, * Kashunamiut School District, * Lower Yukon School District (LYSD), * Saint Mary's School District, * Bristol Bay Campus (BBC), * Southwest Region School District (SWSD) and * Lake and Peninsula Borough School District. The KYUK/ARCS MOA involves developing a documentary showing some of these schools. Maa-i caarkat matumi allrakumi elitnaurutet yivriumaciqut. Elitnaurvigni calilriit tungqurluki caliciqua maani Kusquqvagmek LKSD-iit, Yupiit SD-aat, KUC-iiq. Cali-llu Qissunamiut, Kuigpagmek LYSD-iit, St. Mary's SD-aaq, Iilgayam nuniinek BBC-iiq, SWSD-aat-llu, Nanvarpagmek-llu Lake and Peninsula SD-aat. KYUK-iiq-llu tangercetaaliciquq elitnaurvignek elluarrluteng taqutellernek elinaurutkanek. Thank you Esther Ilutsik, Cecelia Martz, Charles Kashatok and Greg Anelon, Jr. for seeing through the first year of what seemed like a monumental project to me.Through your help, we can focus on specific activities this year. New representatives from other districts will be on board and I look forward to working with all of you under this project. Quyana-llu Arnaq, Tacuk, Ac'urun, Greg-aq-llu ikayurlua caarkat caucillemteki augumi allrakumi pellullermi. Maa-i allanek elitnaurvignek ilaluta piqcaarciqukut, piinanemteni elitaqucaurciiqukut caarkaput-llu patagmek taqsugngariluki. Recently, with the help of others, I met with invited MOA school representatives and individuals on February 24 and 25, 1997 in Bethel, Alaska. The theme of our meeting was Integrating Yup'ik/Cup'ik Knowledge in Education. School representatives are an integral part of this project in sharing ideas, brainstorming and planning ways we can integrate Yup'ik/Cup'ik language, culture and knowledge in contemporary science, math and other classes. Quyurtellerkiullemteni quyana ikayurlua ernerkiurluta mat'umi Kepnercim nangyartullrani Mamterillermi. Quyureskumta elitnaurutkanek yivririciqukut Yugtaat aturluki. Wani elitnaurvigni calilriit caliameng ilii maniluku, umyuangcarluteng caarkanek taquciiqut elilnauruteksunarqellrianek qaneryaramteggun, yuucimteggun, qanruyutet elitnaurutkani alaitengesqelluki. The project initiative begins by focusing on activities that inspire the elders, teachers and students in integrating Yup'ik/Cup'ik language, culture and knowledge with Yup'ik/Cup'ik science and math curriculum development. Secondly, brainstorming to solicit ideas to integrate Yup'ik/Cup'ik language, culture and knowledge with science and math curriculum from an indigenous perspective. Finally, a planning session to establish tangible goals for the project and set calendar dates for the year. Caliaput ayagniutengqertuq yivrirluki elitnaurutkat atuugarkat tegganret, elitnauristet elitnaurat-llu piliarit paivvluki qaneryaramteggun, piciyaramteggun, qanruyuutetgun atuulrianek watua. Nutaan-llu taqumanrilnguut alairrluki atuuyugngalriit nutem wangkuta yugni piciryaraput aturluku una aipaimta elitnaurilauciat ilaluku piyuutevcenek. Nutaan, taqucugngaukut caarkamtenek, taqlerkiurluki-llu caliamta piyuuti maliggluku. The role of the regional elder council is to advise us on regional issues such as from the indigenous perspective. To facilitate this perspective, we would need to gain consensus on some of the regional issues under this project. Tegganret calilriit qanrutnarqaakut caliamta qilertellerkaanek ellaita piyuutiit maliggluku, cali-llu wangkuta umyuallgutekluta tegganemta qanellrit maligtaquluki. *Yup'ik translation in Akula dialect. Mumigtelqa Yugtun Akulmiucetun pimauq | |
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Yup'ik Region by Barbara Liu:The elders conveyed their formal schooling experiences. We learned through them that there were many interesting aspects of the school. The most significant parts of territorial schooling were that the teachers were bilingual in Yup'ik and English and taught in both languages for a period of time. The students were around puberty age. Prior to attending school, the language skills, traditional values and customs were taught by parents and elders. Despite the lack of formal education in science and math, the parents and elders inherited the role as teachers in teaching their children through events in their daily life. This home teaching environment continued to nourish until the development of schools. The elders who did not attend this year's Bilingual Multicultural Education Conference relived their traditions in parenting by the speech of elder Clarence Irrigoo. The emphasis given by Mr. Irrigoo was that parenting should begin before children reach puberty age. The elders also voiced their recommendations in working together on the cultural and intellectual property rights issue. Unfortunately, the coordination of the regional MOA activities were not discussed due to time constraints. I hosted two additional teleconferences since the February meeting to address the coordination of regional MOA activities. MOA representatives were all invited to join the teleconferences and the outcomes were positive. A curriculum planning meeting took place in conjunction with the Department of Education initiative in the first week of May in Dillingham. Quyana. | |
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Yup'ik Region by Barbara Liu:Ray Barnhardt and a number of others have developed a draft outlining the Alaska Standards for Culturally Responsive Schools (included in this newsletter). The outline is designed for rural students, teachers, curriculum and schools. It will be on the agenda at the Standards Forum meeting scheduled on September 24th in Anchorage. Our region under AKRSI is rotating on our second year themes of Y/Cup'ik Ways of Knowing and Culturally-Aligned Curriculum Adaptation. This year we are sponsoring regional consortiums involving memorandum schools. Last year several state consortiums were held in Anchorage and Sitka. Our region was well represented with various school personnel and elders. At the last staff meeting in July, we tentatively scheduled the first round of five cultural regional consortiums. The Yup'ik regional consortium is tentatively scheduled for the week of October 13, 1997. Peggy Cowan will be working with our region this coming year. A teleconference to plan for the fall consortium has been arranged. Lastly, I hope everyone had a good summer with your families. Teachers and students are getting back in classrooms for another school year of activities. With spring and summer products put away ready for use, the following are a few more supplies to collect for a variety of scientific and mathematical activities students can be engaged in. Different types of wood/driftwood used for carving utensils and tools, bundles of grass, moss for its multiple use, good mud for stories and edible and medicinal products such as labrador tea, roots and stinkweed. Nature has so much to offer-thankyou. Until next time, tuaingunricugnarquq! | |
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Yup'ik Region by Barbara Liu:I've established the following local contacts with K-12 school districts: Laurine Domke, Lower Yukon School District; Janelle Cowan, Southwest Regional School District; Charles Kashatok, Lower Kuskokwim School District; and Sophie Kasayulie, Yupiit School District. Classroom staff who participated in incorporating local initiatives include: John Pingayak, Kashunamiut School District; Natalia Leuhman, St. Mary's School District; and Okalena Morgan, Kuspuk School District. They have given reports on their experiences in utilizing learning circles in their classrooms. In the past year Yupiit, St. Mary's, Lower Yukon, and Lower Kuskokwim school districts contributed to curriculum building with lessons on plants, weather, and animals involving local resources. One long-term effort has been involving science, math, and language arts teachers and integrating traditional practices. Traditional C/Yupik teaching involves the community, environment, and integration by subject and developmental stage. Oral stories are important sources of cultural knowledge, but require that community storytellers be recognized and invited to participate in the school. Two professors at the Kuskokwim Campus, Cecilia Martz and Lucy Sparck, have made tremendous effort in bringing Y/Cup'ik storytellers into Alaska Native studies courses. Most recently, Wassilie Berlin and Louise Tall were guest lecturers on regional war stories that weave math, science, language arts, and social studies around one topic. Mark John of the Calista Elders Council has approached me this year to help coordinate an Elders and Youth Conference at the start of next school year. The Elders and youth will be the key players in the two-day conference at Kasigluk, Alaska. Hopefully, this will lead into starting local and regional camps and academies. The Athabascan and Iñupiaq regions have been sharing Elders' reports of this summer activity. Prior to public schools and the onset of land claims, spring and summer camping was a whole community activity that involved the whole community. As meetings subside for the summer and with the recent statewide consortium meeting I helped coordinate in St. Mary's behind us now, I am focusing on transcribing audiotapes of oral stories. Various agencies and individuals have made progress in developing C/Yup'ik resources that help equip our children with talents and gifts. Let's work harder at raising our children in a good direction. There are two Yup'ik stories told by my respected uncles, the late Phillip Charlie and Nicholai Berlin, who grew up with my father in Qinaq community near Tuntutuliak. The first story is by Mr. Charlie (these stories are not to be reproduced in any form without the permission of the author): There were these two men traveling along with their own dogsled. Their families were riding in the sled and both were going in the same direction. One of the men had his wife and children bundled in the sled and they were traveling slower than the other man who just had his wife in the sled. They had a lighter load and were going faster. Passing the other man and his family, he motions to him, "Unload some of your load," and drove right past. Later in life, the two men are old and they meet again by sled. One is riding in the sled with his son driving the sled and the man who had motioned was still pushing along his sled. At this time, the old man in the sled driven by his son passed the other old man riding by himself. A more factual event told recently is oral tradition of nature and man. Many of you may have forgotten the comet or "smoking star" that occurred two winters ago. One of my dad's brothers recalled a story passed on to him by our great-grandmother, that the comet occurs tallimanek yingqigtaqan-every five generations. My great-grandmother had heard her grandmother's account of the food shortage that occurred five generations ago. With the signs out there and the fifth generation of Yuut/Cuut leaving us and almost gone, this shortage will occur as they have always told it. In times of shortage, let's ask what we can do for our community. I'd like to acknowledge my parents, the late Nickefer Opai Nick born in Qinaq and Elena Nick born in Kayalivik, my late uncle Phillip Charlie, uncle Nicholai Berlin, and my brother Robert living in Nunapitchuk, for contributing to my article. Tua-ingunrituq. | |
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Yup'ik Region by Barbara Liu:Uksuarmi arcaqalriik piarkak qanrutekciqagka. Elitnaurviit ilait ilagauciiqut upluteng elitnaurateng kangingnaullerkaatnek yuut qaillun ilakellrat, nunam-llu cikiutai kangingnaurluki qaillun piullratnek, ilait-llu tayim nani nunallret uitaciit kangingnauryugngaluki. Nunameggni tegganret wall'u angayuqateng apqaurluki ukut ilaitnek piarkauluteng. Uksuaqu cali Amiirairviim nalliini quyurtaalriit pamani Kassiglumi cali ilagarciqanka. Calistet Tegganrit ayagyuanek ilaluteng quyurciiqut arcaqalriit paivvluki ciuqvaarni yuullrat watuam-llu nalliini ayuqucirput. Ayallruunga unavet Unalaska-ami Tegganrit ayagyuamegnek ilaluteng quyurtellriit paqlluki cali tayim piyunaqkuma qavatmurciiqlua Sleetmiunun. Tamaani qanemciit tapeani kuumalriit niicugniyarturluki nunallret-llu atritnek tamaani calilria yugtun ikayuqeryarturluku. Qaaritaami tangruskumta amaani AFN-aalriani atauwauciquq. Uumiku igaqumci tayim qaillun makut caarkat ayallratnek qaneryugngaciqliunga. Tua-ingunrituq, Mak Hello, it's the end of summer and getting close to autumn. Without any work travel since last spring, it's been great! With a new school year approaching, things are picking up. I recently went to an Assessment Institute in Sitka where teachers from all over the state worked on improving science standard assessment. Two important events coming up. The Family History Computer Training will be held in September with some regional schools. Teachers will participate on ways to incorporate exploring family trees, nature, mapping old sites with recordings of stories and photos, with their students. The second event is in September, where I will participate with the Calista Elders/Youth gathering up at Kasigluk where various topics will be compared ranging from traditional methods of living to present day. I attended the Unangan Elder and Youth Culture camp August 10-14 in Unalaska. A trip to the village of Sleetmute is planned, where I will listen to Yup'ik Elder documents and help with the Yup'ik orthography of historical sites in the Holitna River area. Hope to see you at the AFN Elder and Youth Convention in October. Until next time, Barbara | |
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Yup'ik Region by Barbara Liu:This is how Atsaruaq describes the beginning of Ingulaq: "During Ingulaq, a handmade seagull (made out of grass and skin) is hung with a rope (made of seal) from the window to the entry. When a father brought in a gift with his daughter, he would hang their gift on the seagull and daughter would begin to dance. While she dances, the gift that is on the seagull is lifted up to the window and lowered back down. Then, the father unties it and brings to the back of the qasgi while the daughter stops dancing and enters. The gifts were of skin or fur, (seal, fox, wolf, etc). More fathers would bring in gifts with their daughters during this ceremony. The gifts were for the dancers (daughters). As we got ready to go to the qasgi, our mothers taught us the simple movement of our entry dance. After Ingulaq, Nakaciuq began. This ceremony involved seal bladders that were processed from the previous spring seal hunt. The seal bladders were blown up, tied and hung to dry. Then, untied to let the air out, folded and put away for the summer until winter. Before dancing, the wives put on their seal gut raincoats and some used their husband's raincoat. Carrying their husband's folded seal bladder catch in a woven grass , they entered the qasgi, and threw the bladders in a stream towards their husbands and danced. I don't know the dances because I didn't get to dance. Later, the bladders were dampened in water, blown back into shape, and hung apart at the back roof of the qasgi. During the hot baths, the hanging bladder ornaments were put in the outer entry then afterwards hung inside attached in the woven sea grass. Once I remember, my mother said to me, "two are gathering tall celery plants". They were two young men pushing a sled to gather a bundle of celery that were strung onto a carved wooden stick . In the qasgi, the boys who gathered the plants, lit up the plant tops and went out. The men followed them, holding their bladder ornaments and went out with everyone else. All the fathers went out first and then us. My mother was toting a child on her back holding my hand. We went and gathered around something I couldn't see. So, I crawled in between all the fathers' legs. My mother did the same. I reached the center and in the midst, I saw an ice opening, square shaped, with each corner carved hollow . So, that is where the men pushed the bladders under the ice. After that, we headed towards home. My mother held my hand again, telling me, "Hurry, before the water man meets us; walk faster." So it was, on our way home, when one man went to the square opening to deliver water in a seal stomach water bag then poured its contents into the ice opening. My mother took me home and finally when we were inside the house, she took my boots off. There was only one time when everyone caught colds in the spring, and this event was done to prevent colds during the fall, winter and throughout the summer. After the bladders are thrown, colds stopped for a year. This was our cold medicine and we didn't catch colds anytime only in the spring." "Ingulaq, canek qasgiraameggnun qasgimun itrulluteng kiavet. Kanavet pugyaramun naruyaq agalria tapruarmeng piliameng pinevkarameng nayirmeng. Kan'a-llu makliim aqsain pinevkain tamakunek cagtengqerrluteng usguquurluku naruuyaruameng-llu pilirluku. Aklumek itrutaqami aataq paniini yurallrani tuavet qillrutnauraa naruyaruamun. Naruyaruam taugken mayuulluku pikavet egalermun. Egalermeng-llu atraan augarluku, yuralriall tuan taqluni. Tuam-tall alla yurarngan atii taum tuatlu caneng piciatun pikangqerutaciramitun tauna naruyaruaq qillervikluku mayuucilluku pikavet. Atraan-llu angilluku kiavet qasgim egkuanun elliluku. Piciatun amirkanek nayirneng piciatun pikangqerutacirameggcetun kaviarnek, white fox-aanek, qegglunernek tamakuneng caneng wagg'uq ciamtaliluki nauga maai cat cikiraqkait caalqunek qasgimi tamakut yuralriit. Aataita tuaten pinaurait. Qasgimun agqataraqamta aanamta elicaarnauraitkut waten yuraasqelluta kiiran tawa yuraasqelluta waten qasgimun agqataqapigtaqamta. Tuamtall tauna taqngan Nakacugnek egciluteng. Upnerkarpak seal-at nayiit makliit issuriit nakacuit qerrurluki kinerciraarluki paingit-llu ikirluki ellcelluki. Imegluki qemaggluki qemangqalukill kiagpak. Nutaan-llu tavani yuraqataat imgulluku naqtanun. Qalinek all'uteng nulirita tamakut nakacuut itrulluki qasgimiun. Taumunllu pitaqestiitun kayimlerluki tunluki. Yurarluteng canek taugaam yuvarutengqerruciitanka yuraqallrunrilama. Yurarluteng arnat qalinek atkugturluteng uimeng qaliitnek. Tuaten-llu tuai piraarcelluki qasgimi kenilluki keniqaarlukill qerrurluki qavavet qasgim egkuanun caggluki agarluki. Maqiqataraqameng amigmun an'artaqluki maqilriit taq'aqaata qavavet agaucirluki taprualugmeng qilqetaaraulluki nakacuteng pinaurait. Ataucirqumek wii tuaten nakacugmek egcilriamek aanama qanrullua ikiitugcurnilukek. Ikiitugculriik taukuk kasmuraurlutek ikiitugneng qugtarlutek. Tawaill paugaarmun qillrulluki kangratnun. Qillruqaarluki-llu elegluki qasgimek anulluki kenurpagaraqtaraarluteng qasgiq. Anucatkii-llu ayiigneng nakacugnek tegumiarluteng tamalkurmeng angutet nakacut tamakut pitarameng nakacuit tegumiaqluku angutek kingunratgun ayagluteng. Yugyakapiarluteng aatarugaat anluteng wangkuta-llu kingumek. Aanama wii tass'uquurlua Cimiarmek ikum Charlie Friday tunumigturluni. Ayaulluta quyurrluteng-llu avatairluku ca camna cauluku quyurrluteng yugyakaapiar-luteng qaillun-llu tangerrsunaunani. Uitaqanritua miktellruamall tamaani aatat iruita akuliitgun pulaarlua camna caumakngaat paqeskilaku aatat iruita akulaitgun pullua iruita akulaitgun pulaaqlua. Tua-i camna tekitaqa. !Maaten anluartangqelliniluni elakartangqelliniluni cikuq yaassiigenqeggluni iquuk taugken kangirain nallait tuavnengqerrluteng kelutmun tevaumaluteng tangerqeraarluku. Tuamtall aanaka cali iruitgun akuliitgun. Cunaug tauna tuavet nakacuteng kenegqelluki kicelluki eggluki nakacuteng-gguq. Egcimariamegteki uterqaqluteng Aanama wii tassuquurlua kiikirturlua, 'Kiiki, melgilriim nakacugnek melgilriim tumkeciqakuk, uqilacarluten'. Cunaug tuai uterqaqaqamta angun atauciq tuavet !ayatulliuq wagg'uq melgir, mermeng payuggluki qilumeng imiqerluku qiluq tauna tawavet maqcarturluku elakaliallratnun. Aanama utrullua nutaan-llu nemtenun itrucamia kamilaqluta. Qusermeng qusraarluteng nunat qusermun yungcautekluku tuai tauna. Qusenermek taqluteng qusyuunateng uksurpak kiagpak allrakum iluani upnerkarmi taugaam qusernaurtukut Nakacugnek-llu egciata qusnermek taqluta. Tawaten tuai taugaam pituluta. Nakacugnek tuai egcilria qusrircautekluku qusernanrirnaurtukut qusyuunatall allragnirpak uksurpak kiagpak nutaan-llu uksunrian quserluta. Qusrem tut'etuluta tawani quserpeknatall maani piciatun kiiran tuai quseryaraqluku. I wish everyone a healthy and a prosperous year. Tua-ingunrituq, Mak | |
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Yup'ik Region by Barbara Liu:The Yup'ik Eskimo Dictionary (ANLC, 1984) contains two charts of Yup'ik kinship terms. (see a derivation of the charts on the opposite page.) During the two-day workshop last September, Elsie Mather, originally from Kwigillingok and now living in Bethel, explained the kinship terms. The Yup'ik book, Aatama Aanama-llu Anelgutai: My Mom and Dad's Siblings, written by Rosalie Lincoln of Toksook Bay, was distributed to participants from Yupiit School District, LKSD, St. Mary's School District and Lower Yukon School District. Rosalie, who works for LKSD as a teacher, attended the training and demonstrated how to use the book with small children and young adults who are learning some of these terms. Names and kinship terms are passed on within the range of great-grandparents and great-grandchildren. If an individual has a great-great-grandchild, he/she has no kinship term to address such offspring. Training participant Mildred Evan's (Akiachak) family tree has a living great-grandparent and a great-great grandchild who confirmed it. Today, as in generations past, naming is important in Y/Cup'ik culture. Older children in the region use these terms comfortably. However, the younger generation speakers, as old as those in their 40s, are using more English terms, losing formal kinship knowledge. Teaching the vocabulary is essential and requires study and practice. Presenting the concepts to children is meaningful and helps in understanding family. Children, especially teenagers, can learn who is too close to date or marry-your cousins could be as close as your own siblings. The old way's of forbidding intimate relationships involved an understanding of genetics and your family tree. The terms I outline for the rest of this article were compiled by the Alaska Native Language Center staff. The terms are not limited to this list, dialectal differences apply and it is not a complete list. There are other many postbase or ending to terms that can distinguish position and age. Try using a similar chart to teach family tree substituting terms with your local preference. Begin your research of family names branching out from yourself to your great-grandparents (amauq), to great-grandchildren (iluperaq). Your grandfather and grandmother are apaurluq and maurluq respectively. Your father, aata, and mother, aana. As parents, your son is qetunraq and daughter is panik. An older sibling is amaqliq and with gender, older sister is alqaq and older brother is anngaq. Your younger siblings, male or female, are your kinguqliq or uyuraq. Nayagaq is also a younger sister term but only addressed by an older brother to a younger sister. These same brother and sister terms can carry on to the children of siblings of the same sex such as sister to sister and brother to brother children. Cousins are children of siblings that are brother to sister or sister to brother. The terms are by gender of both sibling parents and children. Ilungaq and nuliacungaq are female cousins. Iluraq and Uicungaq are male cousins. Aunt and Uncle terms depend on how they are related to your parents. There are four terms to distinguish them: An uncle who is your father's brother is your ataata, but an uncle who is your mother's brother is your angak. An aunt who is your mother's sister is your anaana, and your father's sister is your acak. From an aunt's or uncle's perspective, there are also four terms to address nephews and nieces: As a female (anaana) you address your sister's child nurr'aq. As a female (acak), you address your brother's child, an'garraq. As a male (angak), you address your sister's child, usruq. As a male (ataata), you address your brother's child, qangiar. Lastly, your grandchild is tutgaq. Nephew and niece offspring of anaana and ataata address a grand nephew/niece as tutgaq and they in turn are addressed as grandparents. So, I am a grandmother of two to my sister's children's offspring. I hope by elaborating on such a topic, it brings to readers an idea of the depth of our system as well as motivate parents and teachers to teach them to our children. I would like to acknowledge Rosalie Lincoln and her father, Phillip Moses of Toksook Bay, for clarifying and proofing some of the terminology. In closing, 1999 brings a new exciting initiative for the Y/Cup'ik region involving Elder Academy camps. There are seven school districts involved with this process following the example of other regions who have finished with it. Although previous camps have been held in the summer, they are not limited to this season. Each district will initiate camps inviting Elders and district staff to work together. There are many details and I plan to be in touch with district organizers as soon as MOAs are distributed. Quyana. Yup'ik Kinship Terms The area above highlighted in white reflects the female point of view. The white area below reflects the male point of view. Male Female Key: male female marriage = The above chart is not all inclusive and dialectical differences may apply. | |
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Yup'ik Region by Barbara Liu:Kashunamiut School District is sponsoring a sod house rebuilding summer camp at one of their traditional sites which is within a boating distance from Chevak. More information on Kashunamiut Camp is available from John Pingayak at Kashunamiut School (email: pingayaq@hotmail.com) or by calling (907) 858-7712. Bristol Bay Campus/Ciulistet Research Association is sponsoring a mini-spring Squirrel camp at Picnic Beach a short distance from Dillingham. More information on the BBC/CRA camp is available from Esther Ilutsik at Bristol Bay Campus (email: fneai@uaf.edu) or by calling (907) 842-3502. Yupiit School District is sponsoring a Mini-Fish camp, which is a boat ride away from Akiachak. More information on the Yupiit Camp is available from Sophie Kasayulie at the Yupiit School (email: skasayulie@akiachak.ysd.schoolzone.net) or by calling (907) 825-4427. Southwest Region School District is sponsoring a camp near Manokotak. More information on SWRSD Camp is available from Dana Bartman at Manokotak School (email: dbartman@manokotak.swrsd.schoolzone.net) or by calling (907) 289-1013. In March, 1999, a two-day meeting was held for some of the Academy of Elders' camp coordinators; the planning process was conducted in the C/Yup'ik language. Esther Ilutsik, (representing BBC/Ciulistet) came as well as Joe Slats representing Yupiit School District and Earl Atchak, an alternate for John Pingayak, representing Kashunamiut. Two of our Elder consultants on regional camps were Andrew Ayuluk of Chevak and Joe Lomack of Akiachak. After introductions, I gave a brief overview of the AKRSI project and our initiative for this year, and quoted our C/Yup'ik philosophy statement developed on C/Yuuyaraq. Two years ago, a written statement was developed through a graduate course facilitated by Cecilia Martz along with Elder Louise Tall of Chevak. Students involved were Joe Slats of Akiachak, John Lamont of Alakanuk, Evon Azean of Kongignak, Tim and Fanny Samson of Kipnuk, John Mark of Quinhagak, Lorina Warren of Eek, Flora Ayuluk of Chevak and myself. In our two-day meeting, we talked about science and math-how learning is through hands-on activities out in the field. While we may be able to tie-in Western science and Y/Cup'ik ways of living, there was some fear expressed that in melding the two ways of knowing, that the use of English would create some imbalance in our "Y/Cuuyaraq". The Elders agreed that they are not in a position to divide us but to encourage us to work together towards involving our "Y/Cuuyaraq" through education. Earl Atchak of Chevak added, "the words of the poster send hope, strength and unity." We further clarified our Academy of Elder Camps' mission in our discussions. Everyone accepted the Y/Cup'ik poster philosophy as guiding our camps' direction. The wisdom truly comes from the hearts of our Elder men and women. The Elders expressed the importance of presenting camp activities in our own language. It was encouraged that participants be able to understand and speak with them. Elders Joe Lomack and Andrew Ayuluk spoke in agreement using high Yup'ik vocabulary at times, enlightening several thoughts in running camps and setting guidelines. Joe Lomack explained Ellam Kilgartaan/Creator watches over the land, water and its inhabitants. There are rules on hunting and gathering for family members experiencing death, miscarriage and menses. Ella/Weather animals and fish sense those affected by these three areas. There are many side effects, both long-term and short-term, through good or bad weather and abundance or scarcity of animals and fish that can affect the whole community or camp. Consequently, if a sponsor takes this seriously and requires that the camp participants let it be known who have not experienced any of the three within the year, the weather will cooperate and animals and fish will be available. Andrew Ayuluk mentioned a concern that children are not used to camping anymore and need parental support to motivate them. Involving community adults, such as young parents and teachers in the camp to motivate youth and Elders, begins a good example of Y/Cup'ik families, schools and community working harmoniously. Any questions on the AKRSI memorandum of agreements with school districts within the Y/Cup'ik region or activities associated with AKRSI, please contact your school district coordinators or myself. Contacts are Nita Rearden, LKSD; Sophie Kasayulie, Yupiit; John Pingayak, Kashunamiut; Ellen Napoleon, LYSD; Lillian Johnson, St. Mary's; Dana Bartman, SWRSD and Cheryl Jerabek, Kuspuk. Have a great summer. C/Yuuyaraq Wangkuta Y/Cup'igni qanruyutet aturluki anglituukut. Ilakuyulluta, ukvertarluta, pingnatuuluta. Nallunrilamta Yuuyaramteni piciryarangqerramta nutemllarmek. Qigcikiyaram aturtai taringumaut ellam iluanelnguut elpengqellrit nunuliutengqellrit-llu. Qanruyutem aturtai umyuartuluteng, elluatuuluteng, nuuqitevkenateng yuuluaqerciqut. Translation: We, the C/Yupiit are raised according to the original directions of our forefathers. We love one another, our belief is strong and we continue to better our lives. We know that our way of life has been grounded in traditional values and customs since time immemorial. Those who follow the teachings of respect understand that everything has a spirit with rewards of gratitude. Those who follow the teachings of our ancestors are intelligent, self-assured and prosperous. | |
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Yup'ik Region by Barbara Liu:With that, as the current year winds down and we prepare to start a new one there are several people in the region who I would like to give special recognition to, along with all the individuals in the region who helped the AKRSI complete another successful year. Their hard work and dedication helped to fulfill the cultural standards developed through AKRSI and the Y/Cuuyaraq values that remind us of our belief that all aspects of learning are tied together. It's been another year of helping schools work closer with community, Elders, teachers and children. Stationed from Aleknagik and Dillingham, Esther Ilutsik has coordinated local workshops with Elders and teachers. Esther's ability with the process of bringing cultural lessons into the elementary mainstream curriculum is commendable. One of the lessons on mouse food gathering was featured in the last issue of Sharing Our Pathways. Another hardworking coordinator, Nita Rearden of the Lower Kuskokwim School District, has worked hard on developing cultural lessons as well. With enthusiasm, she develops classroom lessons for teachers that are rooted in tradition and local knowledge. Kuspuk school district MOA coordinator, Cheryl Jerabek of Aniak, has also jumped in with a positive attitude in working toward the goals of the project that earmark cultural activities with students. Another coordinator to bring culture alive, through Yupiit partner activities, is Sophie Kassayulie of Akiachak. Sophie works just about year 'round to keep up with the demands of this project. When Sophie and I talk in our own "slow dialect" (cukassaagarpeknanuk), it's with a sense of understanding that cultural language, beliefs and values are rooted in our heritage and education. John Pingayak, AKRSI coordinator out of Chevak, is a culture bearer. John teaches cultural activities with Kashunamiut School District, bringing science alive by integrating experience with the land, sea and air of this ancient area. My Grandmother Cupluar came from this territory. John brings the music of our ancestors alive-his hard work and dedication is commendable. Another special feature of the year comes from Newhalen's Cultural Heritage Project funded with Newhalen Tribal Council as a partner involving the high school and community researching the backyard history buried in an old village site. This project was also featured in the last issue of Sharing Our Pathways in an article written by Michael Roberts, high school teacher with Lake and Peninsula School District. Michael Roberts and John Pingayak, along with several students, presented their projects this year at the Alaska Federation of Natives Elder and Youth Conference October 19, 1999. Additionally, the Y/Cup'ik region will end this year with a regional meeting in conjunction with the Calista Elder and Youth Conference scheduled November 1-4, 1999 in St. Mary's. Reports and year-five initiatives will be planned with all partners. Thank you and see you then. Quyana, tua-i-ngunrituq. I would like to give special recognition to . . . all the individuals in the region who helped the AKRSI complete another successful year. Their hard work and dedication helped to fulfill the cultural standards developed through AKRSI and the Y/Cuuyaraq values that remind us of our belief that all aspects of learning are tied together. | |
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Yup'ik Region Hosts 1998 Alaska Native/Rural Education Consortium:St. Mary's, Alaska hosted the 1998 Statewide Alaska Native/Rural Education Consortium meeting. The village sits nestled on the banks of the Andreafski River. John Pingayak leads the consortium in a short dance break at the meeting in St. Mary's. Approximately 60 Alaska Rural Systemic Initiative (AKRSI) participants from around the state gathered in St. Mary's April 4-7 for the 1998 statewide Alaska Native/Rural Education (AN/RE) Consortium meeting. Everyone was very appreciative of the hospitality of the people of St. Mary's and the work that Barbara Liu and others from the C/Yup'ik region put into hosting the annual meeting. The reports from the school districts and Native organizations in the region outlined many of the exciting initiatives that are currently underway aimed at bringing local knowledge and ways of knowing into the schools. These included the EFG curriculum development work in the Yupiit School District, the cultural camps in the Lower Yukon School District, the Yup'ik Encyclopedia initiative in the Lower Kuskokwim School District, the Talking Circle applications in the Kashunamiut and Kuspuk School Districts, and the Yup'ik Math Project in the Southwest Region. In addition, reports were provided on the C/Yup'ik philosophy poster, the Tribal College initiative, the Yup'ik Journalism project, the "Nutemllaput: Our Very Own" video tape, and the upcoming Yup'ik Elders and Youth Convention to be held in September. The reports generated a lot of interest and enthusiasm on the part of participants and we will be following up with distribution of the resource materials that are beginning to come from these initiatives. On the statewide level, Peggy Cowan reported on the innovative work that is underway in the various regions on the development of math and science curriculum units that illustrate the integration of local cultural knowledge to help with the teaching of state content standards. Peggy also reported on the working group that is developing science performance standards to indicate ways in which students can demonstrate what they know at certain grade levels. These will eventually contribute to performance assessments that take into account the cultural context in which rural students learn science and math. Along with all the other presentations and events that took place at the meeting, participants were able to enjoy an evening of Yup'ik dancing at the community center in St. Mary's that included everyone from Elders to children providing many enjoyable performances. By the time we left St. Mary's, our hearts and minds were filled to capacity with new ideas and, as usual, good memories of the Elders' wit and wisdom that was shared with us. Keep up the good work, all of you. The week following the AN/RE Consortium meeting, our program officer, Jerry Gipp, and two other representatives of the National Science Foundation (NSF) visited the Iditarod Area School District in McGrath and the Kodiak Island Borough School District in Kodiak. At each site they were able to talk to district personnel, visit schools, and meet with teachers involved in the curriculum unit-building work that is underway. In addition, they were able to meet people in the local communities and get a first hand impression of the challenges that schools face in bringing a culturally meaningful education to students in rural communities in Alaska, especially in the face of the current budgetary threats. The NSF team left Alaska with a greater appreciation for the hard work that is being done in rural schools, as well as for the hospitality of the people with whom they were able to visit. Thank you Alan Dick and Teri Schneider for hosting the visits in your areas and to all of you who made the visitors feel at home in Alaska. Have a good summer! | |
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Yup'ik Region: After Culture Camp by Mike Hull:We have not learned all that we might from the culture camp setting. We can't even say that we have accomplished all we thought we should during any session. In Alakanuk, we already find ourselves looking for the next step. Perhaps it is the pace of the internet world that is telling us to move on. After all, we have been starting the school year with camping trips for four years-in cyber-time that represents an established tradition. We have integrated a science curriculum into the camp activities for two years-that's practically an institution. The culture camp setting presents us with a very clear image of the real needs of the students. They need to learn the basic subsistence skills to provide for themselves and their families in this setting. They need to acquire the academic skills to comprehend and deal effectively with the changing world around them. They need to develop the spiritual awareness and strength of character necessary to assure healthy relationships with all who share their world. At fall camp students catch, cut, cook and dry fish. They pick berries and they learn the use of different plants. They hunt seal. They also learn hunting and boating safety. What don't they know about keeping themselves alive during freeze up? And what are the tools and the knowledge they need to find food during the winter? How do they use their time in one season to get ready for the next? The camp is really a great academic setting because we (parents and teachers) can make sure that the students go to bed and get up at a certain time, eat well, get plenty of fresh air and exercise-and they don't watch TV. We don't have that kind of influence back in the village. What kind of learning environment can overcome lack of sleep, sugar highs and lows and the brain numbing overdose of TV? The interdependence of all is very apparent at camp. All must help set up tents or we won't have shelter. All must help with catching and cleaning fish or we don't eat. All must strive to get along because we live close, very close and any conflict affects everyone. Those from strong families grow up with these values. But what of those who do not have that guidance? And how do we bring young people to respect all that makes up their world when their virtual world challenges them to "blow away" anything that crosses their path? We need to move on. Fall camp is not enough. Subsistence skills are for all year long; they must be a part of our year-long curriculum. Each session presents particular challenges to staying alive. Each session presents the means for doing so. Using funds from the GEAR-UP program, Alakanuk has assembled a team to create a middle school curriculum that will have its focus on traditional and subsistence activities. An Elder along with two village residents who just completed their student teaching are working with the staff to design units and lessons that align the academic program to the knowledge and skills required for each season. The program depends upon community members to provide key elements for the core of our instruction. It returns the responsibility of education to those who traditionally held it. Elders will interact with students daily. Students preparing to cook fish for dinner. As with the camp, the activities of the season become the science and social studies. The practices passed on by the Elders and community members become the focus of research and analysis using the tools and methods of modern science. And, as with camp, the traditional wisdom will find verification under the microscope or be supported by data gathered from the internet. At winter camp stories of past adventures will be shared in tents late at night. When the students return to the village, stories of their new adventures will be written down to share with e-mail buddies far away. Such is the world our students belong to-a world that spans many millennia. We can meet the goal of students becoming proficient in subsistence skills. We can because they are interested and they have good teachers. We can do a better job of providing reading and writing skills because they will be reading and writing about things of interest to them-and they have good teachers. But perhaps the most exciting thing about this approach is that we can teach traditional values in the context that generated them. Skills may sustain the individual but it is the understanding of and the respect for the relationship of people to each other and to the world around them that sustain a people. Can we teach understanding and respect? Do we dare not to? As exciting and beneficial as the culture camp has been, it is just a beginning-the opening of a door to pathways we need to pursue. Students cutting fish. Editor's note: In the previous issue of Sharing Our Pathways, the Yup'ik Region was mistakenly labeled "Iñupiaq." For this we offer our apologies. | |
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Yup'ik Region: AKRSI Evolves into Phase II by Barbara Liu:I would like to thank the K-12 school districts, community college, tribal community and Elder representatives from the Yup'ik/Cup'ik region who diligently attended the AKRSI-sponsored consortium meetings, workshops and conferences to discuss and contribute to the development of educational standards and culturally-responsive curriculum. The Cultural Standards are one of the major products of this work. If I tried to list everyone's name it wouldn't be fair because I would leave some out. Yet, so many of you stand out in my memory as wonderful, sincere advocates. From December, 1996 to August 2000, we met in various remote sites in Alaska and beyond: Chena Hot Springs, Sitka, St. Mary's, Bethel, Dillingham, Kotzebue, Kodiak, Anchorage, New Mexico, New Zealand and Hawaii. All the entities that came together, especially in statewide and regional consortium meetings, shared educational standards and curricular ideas in one large room, much like the way the Elders describe the qasgi (community house) when it was used to host educational gatherings in the past. Elder Henry Alakayak of Manokotak (second from right) shares how they work on curriculum through Ciulistet in the Dillingham area. Charles Kashatok (third from right), LKSD representative and currently a principal at Nunapitchuk School, listens closely. Photo taken by Dorothy Larson at a 1998 statewide consortium. "It was the Elders who brought their understanding and perspective to the work that is the most memorable experience for me." Today, conference gatherings are set up so everyone is dispersed and attends when and what they want. But having participated in eight or so consortium meetings hosted each year in a different region, there was excellent attendance by all participants with time and dollars well spent in my opinion. I am proud of the work we accomplished as a team throughout the past five years. After August 31, 2000 the regional coordinators role with AFN is ending and the regional organizations sponsoring the Tribal College initiatives will take on the responsibility to carry out the regional coordination of AKRSI initiatives. As for now, I am content and happy to have served in this capacity and through the transition period this fall; regional coordination will continue under AFN. Finally, thank you, quyana NSF, AFN and U of A for this great effort that I had a chance to be a part of. Sincerely, Barbara Liu | |
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Yup'ik Region: Alaska Native Village Education by John P. Angaiak:When and where do we begin? On education, I think we know when to start - at the birth of a child and it does not matter where on earth you live. The philosophy of education is highly politicized and emotional today. Along the way, parents learn that the way a child views education early on is a mirror image of the way his parents look at it. The child's attitude toward education is reflective of the attitude of his/her parents. There is more than one way to look at education. It is a personalized, family affair. Some parents sacrifice their time and effort for the education of their children. Others may look at it only as an alternative option to subsistence, or enough to get by. It seems that we develop a better perception of education when we get older. Adults have a better understanding of how it was then and how it is now. I grew up with a strong subsistence-oriented education, though I entered Western schooling before 1950. The first school in my village was a BIA school. Our parents only had what they learned from their own hands and subsistence experience. Their kind of education was learning skills for survival. For boys, it was knowledge of a vast area of terrain, hunting skills, the sea and weather. To know these skills meant being a good provider for their family. The girls mastered skills from their mothers on how to make mukluks and parkas, to sew, prepare food and take care of hunting needs. The girls knew how to complement what their husbands provided. They were partners for life. All this was obtained by hands-on experience from their parents and Elders, so clear that their children knew what they would become in the next decade. When Western education arrived, it did not change who I was as a person. It created an opportunity to expand my subsistence education. It meant that I could strive to master a subsistence education and master Western education too-to survive in a different lifestyle. We will always be Alaska Natives and speak more than one language, regardless of where we are living. We will always be attached to a subsistence lifestyle. In fact, modern education helps you better understand subsistence, to appreciate it, to understand its weaknesses and strengths and, above all, how it defines who you are. Our attitude toward Western education should not be different from subsistence education. We should treat them both equally as important to our survival. They should complement each other. It is here that I want to make my point. Western education is here to stay. We should make the best of it and take advantage of it. There is no way getting around it. The facts, figures and politics of education are not what I want to talk about. It is about our general attitude. I believe we need not fear for the future of our children anymore. Sometimes what we say at statewide gatherings on education is not what we say about education at home. We pass resolutions directing our leaders to solve our Native education problems. We seem to blame the system for our weaknesses. Somewhere in the corner of each village, silent parents reside whose children are known to be above the norm in school. The parents never seem to do anything different, but they make sure their children are dressed well for winter, eat well, do their homework and are in bed by nine o'clock. They don't blame the system. What makes the silent parents different? They truly give attention to their children. They talk to them freely, all in their Yup'ik language, because they never went to school. They encourage their children to excel in school, listen to the teachers, do homework and go to bed on time. Such parents believe education starts at home. They want their children to have better opportunities. The children feel comfortable. The children are encouraged to feel that they could go far with a good education. Parents are right there with them. Education is fun. Parents give their children the right attitude and the freedom to be educated in subsistence and beyond. The children feel they can now return all the love and care their parents gave. It is about respect between parents and children. These parents have never been to the Alaska Federation of Natives Convention. They were too poor and could not afford all the conveniences of the modern life. They only knew how to provide for their children the best they could. Their reward was that most of their children graduated from the universities and all have jobs now. These traditional parents never liked to be confused with the philosophies of education. They would lose their sense of direction when people of high thinking started talking about the best way to educate children. Their rules were simple: to read, write and excel in mathematics and science. Beyond that, it was elective. To read, write and excel in mathematics and science are the core of a universal education. All the children of the world are being drawn to the core, down to the smallest village. Education is here to stay. Our ancestors were committed to making sure their children knew how to provide for their own so that they would survive in their time. We should have the same grasp about survival today as our ancestors did about surviving in their time. This century belongs to our children. They should fit well in this century. As parents, our time was yesterday. What about the changing world all around us? We may someday need two earths to sustain the world population with its staggering growth rate. The explosive world population is now on the move everywhere. Most often its masses are highly educated. They can take jobs in our villages while we can't make up our minds about educating our children for future jobs. Everywhere around the world people are talking about survival, at any cost. If we don't change our attitudes toward education now, we cannot be partners with the rest of the changing world. Education will not change our status as Alaska Natives, but it will gain us respect for our unique culture as an educated society and help us to be partners in the changing world. We have to make a move on education. We should not corner ourselves in our own villages. The world has nothing for us unless we take education seriously. We should not lose our language, the way we do things and who we are. Such an education is not for the privileged few. It's okay to be educated twice. | |
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Yup'ik Region: Calista Elders Council Expands Services by Mark John:Just recently, I moved my office to Bethel to be able to work more closely with the Elders and youth in our region. I have enjoyed visiting with people who have dropped by my office to see who we are, what we are doing and what we plan to do. There has been some confusion between Calista Corporation and Calista Elders Council (CEC), so I would like to provide some background about CEC. The Calista Elders Council was incorporated on March 27, 1991. It was formed pursuant to a shareholders mandate during the 1990 Calista annual meeting held in Kasigluk. The CEC was established to promote the needs of and serve the special interests and concerns of the Calista shareholders ages 65 and older. The Calista Elders Council is a 501c(3) non-profit organization regulated under state and federal laws. This makes Calista Elders Council an independent entity with its own articles of incorporation and by-laws and its own board of directors. The objectives embodied in the mission statement include: * Enhance Elder benefits within the Calista region by striving to maintain and preserve the cultural, linguistic and traditional lifestyles of the Natives of the region, * Improve the health and welfare of the Elders, * Facilitate infrastructure important in providing for Elder care, * Encourage and enhance the participation of Elders in the political process, * Foster and encourage the education of young people within Calista region. Our major funding comes from grants. Currently, we are operating under a number of grants from different sources including the following: * A five-year grant from the National Science Foundation for $1,087,975 to gather, preserve and share Yup'ik "way of being." * A two-year grant from U.S. Department of Housing and Urban Development Drug Elimination Program for $695,760 under sub-recipient agreement with Calista Corporation. * A one-year Historic Preservation Fund grant in the amount of $50,000 from the National Park Service, under sub-recipient agreement with Calista Corporation. * A one-year Administration for Native Americans grant in the amount of $124,909 for Yup'ik Foundation Word Dictionary. * An annual grant of $50,000 from Calista Corporation for administration and overhead, plus use of office space and office equipment and supplies in Anchorage. * An equipment grant from Rasmuson Foundation in the amount of $25,000. Additional funding in various amounts has been received from the following organizations: * Administration for Native Americans * Alaska State Council on the Arts * Alaska Humanities Forum * Coastal Villages Region Fund * Exxon * Various businesses and village organizations The primary focus of our efforts has been the documentation and strengthening of Yup'ik culture. When I went out to do a very brief survey of activities that are related to our mission in the winter of 1997 and 1998, culture and history was one area where there was a clear void. We began to make efforts to fill that void and make culture and history CEC's niche in the region. Calista Elders Council has been successful in obtaining grants to hold three annual Elders and youth conventions, sponsor culture camps over two summers with a subsistence focus in the Coastal, Kuskokwim and the Yukon areas of the Calista/AVCP region and hold topic-specific gatherings of Elders to collect knowledge on information related to our Yup'ik culture for the past two years. All of the valuable information gathered from our Elders during these events are documented, transcribed and translated. In the very near future, we are looking forward to having publications available in the form of books and a newsletter. The primary focus of our efforts has been the documentation and strengthening of Yup'ik culture. Throughout the past year, Calista Elders Council staff has made a number of presentations to different conferences and conventions related to the preservation of culture and history. Some of these were the CEC Elders and Youth Convention, Bilingual/Multicultural Education and Equity Conference, Anchorage, Northern Studies Conference at Hokkaido University in Japan and the National Science Foundation Arctic Social Science Planning Workshop in Seattle, Washington. We feel a sense urgency to focus our work on culture and history, because many of our Elders that are 65 and older are passing on. They are the ones with first hand knowledge of our traditional lifestyle. They were born before Western influence from the schools and the churches made a big dent in our traditional way of living. They experienced the ceremonies and spiritual activities, dances, subsistence practices, our value systems, stories, semi-nomadic lifestyle, relationships, arts and crafts and everything else that was associated with our culture. We will continue to work with them to gather knowledge that is so valuable. Subsistence was the main focus of our camps. This summer Calista Elders Council ran four ten-day culture camps in the region. The first one was at Umkumute on Nelson Island from June 3 to June 13 for the coastal villages; the second was from June 17 to June 27 near Akiak for Lower Kuskokwim villages; the third was near Kalskag from July 1 to July 10 and the fourth was held July 15 to July 25 between Pilot Station and Marshall for Yukon villages. We requested participation by a boy and a girl from each of the 48 occupied villages in the region. We had an Elder as an instructor for every five students in each camp, along with staff to document cultural information and provide camp support. The camps incorporated two age groups: Village Elders who served as the camps' teachers and mentors and sixth- and seventh-grade youth who were attending the camps to learn Yup'ik/Cup'ik cultural skills, history and values. Subsistence hunting, fishing and harvesting activities appropriate to each camp location were the focus of the camps, providing the Elders an opportunity to pass down traditional skills and values. This summer Chris Dock from Kipnuk ran the summer camps. He did an excellent job and worked very well with the Elders, youth and staff as well as communities that were involved. Chris stated that he enjoyed the experience and he was very grateful for the help that the Elders and the camp staff provided. Congratulations to Chris and all who were involved for a successful camp season and a big quyana from all of us. This fall, we are going to continue to document traditional knowledge. We plan to have a topic-specific gathering in November with selected Elders, the culture coordinators and the drug elimination project staff from the villages. The CEC board decided to schedule the annual meeting and convention in Akiachak in March of 2002 rather than in November when it has previously been held. The reasons cited were bad weather and poor travel conditions normally experienced in the fall. The past conventions were held at Kasigluk in 1998, St. Mary's in 1999 and in Toksook Bay in 2000. Calista Elders Council board and staff are very proud of the progress we have been able to make in a short time and we plan to continue to make efforts to expand our work in the area of culture and history. In the future we plan to provide more services to the Elderly and the youth and collaborate with other organizations with similar activities whenever possible. Calista Elders Council has made Bethel the base of our operations. We are expanding our staff in Bethel. We will continue to have an office in Anchorage and employees that will work out of their homes in the Anchorage area. We will also hire culture coordinators that will be located in the villages to work with clusters of communities within the region. We are aware that CEC has an excellent potential for growth and we will strive to continue that growth to provide cultural activities as well as services that are needed for our Elderly and youth. I would like to say quyana to our board, who have contributed valuable knowledge and wisdom. They are Paul Kiunya, Sr., chairman; Bob Aloysius, vice-chair; John A. Phillip, Sr., secretary; Peter F. Elachik, treasurer and Nick Andrew, Sr., Winifred Beans, Irvin C. Brink, Sr., Peter Jacobs, Sr., Paul John, Fred K. Phillip, Andrew J. Guy and Myron P. Naneng, Sr. as board members. I also would like to extend a very big thank you to both our Anchorage and Bethel based staff. They are Nicholas "Bob" Charles, Jr., program manager; Alice Rearden, transcriber/translator; Dr. Ann Fienup-Riordan, consultant; Monica Sheldon, oral historian; Chris Dock, camp coordinator and Elena Chief, gaming. Without their support, we would not be where we are. Quyana caqneq! We wish all of you good health and success in your subsistence activities. We can be contacted at P.O. Box 2345, Bethel, Alaska 99559 or at 301 Calista Court, Suite A, Anchorage, Alaska 99518. Our contact numbers are 907-543-1541 in Bethel or 1-800-277-5516 in Anchorage. We feel a sense urgency to focus our work on culture and history, because many of our Elders that are 65 and older are passing on. They are the ones with first hand knowledge of our traditional lifestyle. | |
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Yup'ik Region: Calista Region Culture Camps by Mark Miisaq John:The camps will incorporate two groups: village Elders, teachers and teacher aides who will serve as the camps' teachers and mentors to the second group of participants, seventh- and eighth-grade youth who will be attending the camps to learn Yup'ik/Cup'ik cultural skills, history and values. Subsistence hunting, fishing and harvesting activities appropriate to each camp location will be the focus of the camps, providing the Elders an opportunity to pass down traditional skills and values. In keeping with the language and spirit of CEC's mission, two primary groups will share our culture camp experience. The first group is comprised of village Elders (one per five campers, an equal number of men and women) who will serve as the teachers and counselors of our traditional values and life skills. The second group is village youth (two per village, an equal number of boys and girls) who will be their students and partners in this culture-based learning experience. Tribal governments from the three Calista regions (Coastal, Kuskokwim and Yukon) where the camps are to be conducted will recommend the camp Elders. In this way, the Elders of each camp will possess knowledge that is sensitive and relevant to each region's geography and the unique traditions and necessary life skills that evolved from it. The process by which youth participants will be selected follows: first, seventh- and eighth-grade students will be targeted primarily because of their youthful enthusiasm, openness and conceptual maturity. Equally important is that this age group, after returning home from camp, can serve as ambassadors for their experience, excited and committed to sharing what they have learned with others as their roles and responsibilities grow within the village communities. The timing and location of CEC's three camps will be based on each region's subsistence season and knowledge of the area's fruitful hunting, fishing and harvesting sites. The activities of the camps will take on a daily rhythm similar to a traditional subsistence camp setting. To facilitate the Elders' active participation and the young campers' individualized learning experience, one Elder will be assigned to every five campers. The Elders' responsibilities will be to act as their groups' supervisors, teachers and mentors. Each morning two of these groups will rise before the others and assist the camp cook in setting up, preparing, serving and cleaning up after the morning meal. They will continue to perform these responsibilities for the rest of the meals that day, their Elders reminding and modeling for them the importance their domestic chores play in fortifying the larger group for the day's subsistence work. Following breakfast, the camp director, teachers, teacher aides and Elders will introduce the day's subsistence activities, the values associated with those tasks and what effect the groups' labors will have on those who will receive the benefits (i.e, their families, Elders, those who have lost their providers, etc.) Each day the groups and their Elders will be assigned to different subsistence tasks with the understanding that every group will be able to participate in and learn each of the subsistence skills. During these activities, the Elders will supply the youth with the cultural knowledge necessary to perform each skill or task and teach the traditional values which infuse those tasks with meaning and spirit. After lunch each day the students will spend two hours on science activities. The teachers and teacher aides will work with the students in developing science projects using subsistence activities that are taking place in the camps. The teachers should help prepare the students for science projects they can develop in the camps. At the end of the day, after the evening chores and meal have been completed, the camp director will review the day's activities as a transition into a discussion of how subsistence tasks and values relate to those found in the western world. The goal will be to instruct our young people about how they can draw upon and apply their own traditional values to those of another culture so that they may survive in it-economically, spiritually and culturally. The evening will conclude with recreational activities (hiking, lap games, Native Olympics) and an opportunity for each of the camp groups to meet with their Elders, ask questions, share experiences and hear stories celebrating their ancestors' rich history and mythology. These three exciting camps will invite two students from each listed village. The pool of applicants will be incoming seventh- and eighth-grade girls and boys. The application deadline is April 21, 2000 and the names are to be submitted to Mark John at Calista Elders Council by May 4. The Bering Sea Coastal Camp at Umkumiute will host 28 students from LKSD sites, 4 from LYSD, and 2 from Kashunmiut. The Camp dates are June 4-14, 2000. Coastal camp villages are Scammon Bay, Hooper Bay, Chevak, Newtok, Tununak, Toksook Bay, Nightmute, Chefornak, Mekoryak, Kipnuk, Kwigillingok, Kongiganak, Tuntutuliak, Eek, Quinhagak, Goodnews Bay and Platinum. The Yukon River camp in Cuilnguq will host 16 LYSD students and two from St. Mary's School District. The camp dates are August 6-16, 2000. Yukon camp villages are Russian Mission, Marshall, Pilot Station, Saint Mary's, Pitkas Point, Kotlik, Emmonak, Alakanuk and Sheldons Point. The Kuskokwim River camp will have a base at a camp site inside Kuiggluk and a second camp set-up at Kialiq. This camp will host 16 LKSD students, 18 students from Kuspuk and 6 students from Yupiit. The camp dates are July 23-August 2, 2000. Kuskokwim Camp villages are Lime Village, Stony River, Sleetmute, Red Devil, Crooked Creek, Chuathbaluk, Aniak, Upper Kalskag, Lower Kalskag, Tuluksak, Akiak, Akiachak, Kwethluk, Bethel, Oscarville, Napaskiak, Napakiak, Atmautluak, Nunapitchuk and Kasigluk. As school districts that serve these village sites plan with Calista on this wonderful summer opportunity, we are anticipating strong support staff to assist the Elders. Culture camp applications are online at http://www.ankn.uaf.edu/culturecampapplications.html and need to be turned into Calista Elders' office by May 4. Students and parents will be notified before school closure. | |
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Yup'ik Region: Camp Nunapitsinchak by Julia Dorris:On the last evening of our stay as I sit in the boat while driving up the Kwethluk River, I have time to reflect on the past two weeks of my "apprenticeship" as a future Elder. Annie Fredericks from Chuathbaluk and myself, along with all the Elders of the camp, are on our way to pick blueberries. It's sort of a nostalgic feeling as I look at the Elders around me. In the driver seat from Kwethluk is John Andrew Sr. His wife, Annie, is seated directly behind him; to the right of me is Annie Jackson of Akiachuk (no shortage of Annies at our camp!) and co-pilot of the boat is our one and only "Mitzy" of Akiak. I have to tell you about Mitzy and provide an explanation of his name. He was just adorable during introductions on the first day of our arrival. He speaks very little English and yet he courageously introduces himself and even explains his nickname, Mitzy. In broken English he gives his name, Wassilie M. Evan, and then his Yup'ik name, Mis'ngalria, hence the "shortcut" as he so aptly puts it-Mitzy. Half of the students speak and understand Yup'ik and Calista provided an interpreter, Alice Reardon, who is very good with everyone. The students, Elders, teachers and chaperones all enjoy her. We are very fortunate to have her as our interpreter. There are seventeen students. Nine are upriver students from Crooked Creek, Chuathbaluk, Aniak and Upper and Lower Kalskag. The remaining eight are from Tuluksak, Akiak, Akiachak and Kwethluk. Our day starts in the girls sleeping quarters with the wake up call by Annie Evans from Aniak. Three students are selected daily to do kitchen duty, lunch duty and after-dinner duty. After breakfast the students divide into groups of three and rotate between teachers, chaperones and Elders. The groups choose different experimental projects related to Native science with Alan Dick, Annie Evans and Michelle. When complete, the students are to do a demonstration and report on their findings. John and Mitzy show the boys and anyone who is interested how to hang fish nets. The girls bead and some make sewing kits. The Elders identify different medicinal and edible plants and their uses. Every evening after dinner the Elders have what we call Elder Hour. They pass on their advice and wisdom to not only the students, but to myself and the other adults involved. Alice translates a question-and-answer session after the Elders speak. What is very impressive is the fact that Alice also records the talking sessions with Elders. It is impressive that she is going to transcribe the tapes and Calista will have on file a very valuable gift from these Elders. We need to learn all we can from all our Elders. They have a gift worth giving and passing on, which if we are willing to listen will be of great benefit to us. We in turn must pass it on. It is our heritage. Reflections We were fortunate to have had a few nice days to go on a salmonberry picking excursion. We went to Lumarvik which is downriver from Bethel and made camp for two nights. The kids picked a bucket of berries for the Elders Council which I thought was very nice. The camp is above the village of Kwethluk known as the Moravian Children's Home or Nunapitsinchak. One of our Elders, Annie Jackson, said when she was younger she used to be a resident employee of the children's home. Our cook, Michael Andrew from Kwethluk, and Peter Galila of Akiak had a set-net and the fish they caught were cut by the students with a watchful eye from the two Elders-Annie Jackson and Annie Andrew. For the girls it was a very important learning experience; some had never cut fish before. The fish were hung by the boys who obviously had never hung fish before and were firmly taught by the Elders. Besides the camp directors, Andy and Staci Gillilan, I cannot forget Vern Fredericks, husband to Annie Fredericks from Chuathbaluk-they were both chaperones. Vern lived most of his life in Anchorage and for him this was a learning experience too; the Elders, John & Mitzy, took him right under their wing. Along with Peter Galila, Vern and Annie Fredericks, Michael Andrew and myself, it was meaningful in that we learned we must continue to teach alongside our Elders as our first teachers. I thought this camp went well. I look forward to seeing it in the future as improvements are made. It's a good experience for the young who unfortunately are losing their culture and subsistence way of life, as well as some of their Native language. I feel this camp opportunity takes the necessary step in educating them in ways they are losing or have lost. | |
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Yup'ik Region: Cultural Accuracy in Curriculum by Esther A. Ilutsik:Apparently, the complications of language did not enter the minds of those academics whose goal it was to publish works that were only understood from the Western perspective. Language in itself is not only for communication, but to organize one's thinking, to direct reason and analyze nature (from Language, Experience and Illusion, by Prof. K.V.K. Nehru). I have been trying to understand how those ethnographers in the late 1800s were able to document traditional Yup'ik knowledge and have it recorded and published within such a short time frame, which seems like such an unrealistic endeavor, especially if one understands how hard it is to translate humor from the Yup'ik context into the Western context. The humor can easily be lost in translation because it is retained within the context of the culture, where " the fact of the matter is that the 'real world' is to a large extent unconsciously built up on the language habits of the group" (from Language, Experience and Illusion, by Prof. K.V.K. Nehru, who cites Whorf and his teacher Edward Sapir.) Likewise, we have the same problem with the historical context of the Western educational system (since the late 1800s) and the on-going efforts at "educating" the indigenous people utilizing the English language, even though the results have continued to disappoint those who utilize assessment tools that are generic to the Western-based culture. It is important therefore, that Native authors and educators take a more active role in documenting traditional knowledge and helping to prepare curriculum materials So I can begin to understand the frustrations that Elder Annie Blue shared as we reviewed examples of childrens' literature, much of it written by non-Natives. The information presented was too often an unrealistic and inaccurate portrayal of the Yup'ik people. The same problem continues today with professional educators who are asked to write curriculum addressing the cultural context. It is important therefore, that Native authors and educators take a more active role in documenting traditional knowledge and helping to prepare curriculum materials that reflect a strong understanding of cultural ties and most importantly the language and local knowledge base. Nita Reardon and Esther Ilutsik at the the first meeting of the Yup'ik Literary Review Board held Dillingham October 24-27, 2003 | |
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Yup'ik Region: Elders' and Youth Conference Explores Yup'ik Culture by Esther Ilutsik:I have to treat them as I would my own brothers and sisters (meaning respecting them and helping them out when they are in need; I have to call them my brothers and sisters using the proper terms for older brother, an'ngaq, or oldest sister, alqaq, or younger brothers and sisters, kinguqliq. As the parallel aunt, I would call my sister's and brother's children nurr'aq (and this is only from the female point of view.) Logically, within the Western worldview (that many of us were raised in), we assumed that we would also call our parallel nieces and nephews our children but that is not so. Those are just some of the complexities of the Yup'ik kinship system which was the focal point of the Elders' and Youth Conference that was held in Dillingham, May 4-6, 2001. Representatives included Elders, teachers and students from New Stuyahok, Ekwok, Portage Creek, Aleknagik, Manokotak, Twin Hills and Togiak. We also had representatives from here in Dillingham. About 60 people participated at the Dillingham Elementary School gym. The conference began with a potluck dinner and a warm welcome from Dewayne Johnson, Curyung, Tribal Council Chief and from Dillingham City Council member and mayor, Chris Napoli. Mr. Johnson introduced himself and identifed his parents, siblings and other relatives-what a great way to begin the conference! This presentation was followed with Yup'ik oral stories presented by Ina Bouker, a certified teacher currently on leave from the Dillingham City Schools and a member of the Ciulistet Research Association. These stories weaved in dances; Bouker's five-year-old son, Nicky, was the drummer and her daughters, Nia (nine) and Atkiq (four) were dancers. The audience was enthralled as Ina used both the Yup'ik and English language. This was followed with the local Aruvak dancers, the New Stuyahok dancers and Manokotak student dancers sharing and exciting the audience with dances of the past. The evening concluded with Elder Slim Yako, formerly of Aleknagik and currently residing at the Maarulut Eniit Assisted Living Center, drumming and singing songs of his youth. The following day began with linguist Marie Meade helping to facilitate the discussion and investigation of traditional Yup'ik kinship and proper protocol used in interacting. After an exhausting day, we wrapped up with a special evening youth dance that was planned especially for all the student representatives coming in from the villages. On the final day we had the Elders each present an oral genealogy that was fascinating to listen to. The students followed, presenting their own genealogies. The teachers then shared how they were going to implement this information within their own communities and classrooms. It was such a wonderful way to end a conference-the Elders knowing that as educators we are attempting to bring back some of our own values that have fallen by the wayside. | |
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Yup'ik Region: Fifth Annual Calista Elders and Youth Convention by Mark John:The Fifth Annual Calista Elders Council Elders and Youth Convention will take place March 27-29, 2003 at Kotlik. The first day will be the annual meeting of Calista Elders Council, which includes an election of the board, reports from CEC staff and presentations from agency representatives with interest in Elders. The next two days will involve presentations on "Kevgiq" (Messenger Feast), talks on traditional Yup'ik values and Kevgiq performance and demonstration by Kotlik and Stebbins Dancers. With this event, we are going to document Kevgiq which is a major ceremony that is filled with teasing, ridiculing, sharing, giving, strengthening family ties, bonding as a community, etc. With the documentation gathered from the convention, we will make a video tape and provide information that can be made into books for students and the general public. This will be an excellent way of passing on Yup'ik knowledge and tradition. When the churches and the schools were established in the region in the late 1800s and early 1900s, they discouraged the practice of traditional ceremonies. They argued that the ceremonies were demonic and made the Native population suffer by giving away too much of their food and material belongings. The items that were given away were distributed to the elderly and to those without providers. This practice was a traditional way of providing social welfare. In most areas of the Yukon/Kuskokwim Delta, the Yup'ik were forced to move towards accepting the Western way of life and abandoning traditional Yup'ik ways of being. This made the Yup'ik Elders back away from traditional ceremonies and practices. The Elders also backed out of passing on this valuable knowledge. It is important now to bring out those ways and document them while we still have Elders with that knowledge. This project fits right into two parts of Calista Elders Council mission statement. It fits into " . . . striving to maintain and preserve the cultural, linguistic and traditional lifestyle of the Natives of the region" and "foster and encourage the education of the young people within the Calista region." Since we have made culture and history our niche in the region, this project fits right into the activities that we have been focusing on. It will be as excellent addition to the progress Calista Elders Council has been making in documenting important activities of our culture. | |
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Yup'ik Region: Gathering the Resources by Nita Rearden:by Nita Rearden, Lower Kuskokwim School District Some of you will remember when our parents, grandparents or great grandparents saved practically everything. They saved items like canvas, flour and sugar sacks, Crisco and coffee cans, Blazo and kerosene cans, Blazo boxes and different types of glass bottles. Each item was recycled in such a way that nothing was wasted. For instance, Blazo boxes were used for cupboards or storage containers; flour and sugar sacks were used for dish towels, diapers or even undergarments if mothers sewed; empty cans were used for kitchen and tool containers or dog dishes; gallon Blazo cans were used for seal-oil containers or other purposes. I remember one time I was traveling to Fairbanks after the holidays with a Blazo can full of seal oil in my hand. My mother recycled every resource material she could. At the Anchorage airport, when I walked through the line to get on the jet, a security officer stopped me and told me I could not take the Blazo on board. I answered her that it wasn't Blazo, but the content was seal oil. She didn't believe me and said she would have to check it. Oh boy! I mentioned to her the contents would make the airport smell. She went ahead and opened it anyway. The truth did come; she wrinkled her nose and the people behind me smiled and my friends laughed. Do you remember as a child all of the materials we collected that were considered trash but we used as toys? We gathered cans for our play dishes or parts of clothing. We put cans on our shoes to look like we were wearing high heels. We used grass and wooden sticks for dolls because we could not take our nice homemade dolls outside. We used willow branches for bows, slings and arrows to hunt pretend grass seals. We collected pebbles for play bullets, marbles or food. We used sticks for storyknifes when we were not allowed to take out the beautiful decorated, ivory storyknifes. We made do with whatever we could create in order to play and pretend. All of what we did was good! We were using hands-on experiences in the content areas of science, social studies and language arts. Today we find our own little people would rather watch TV, play Nintendo or sports instead of utilizing natural resources. Parents found out that these distractions are convenient for babysitting but don't realize the harmful effects. Our respectful ancestors taught us to collect resources from nature such as animal skins for clothing, plants for food and medicine and grass, tree barks and roots used for dishes or for water and berry buckets. When we collected these items, we learned skills such as sewing, taking care of animals, hunting and more. Our background dealing with these resources has made us strong Alaska Native people! Our resources are real! When a person is connected to either land, religion, home, culture or school, the person has an anchor to their identity. Today we gather some of these same materials for beautiful Native arts and crafts to sell or make gifts for someone special. Money has become an important part of our gathering. So many resources are available from the stores, we see many items wasted whether it is food, household items or other materials. Most everything ends up in the dump! As an educator we still gather resources. They aren't necessarily the resources our ancestors taught us about but they are necessities for classroom use as books, textbooks and writing supplies. Teachers gather resource materials to help them become better teachers in order to meet the needs of their students. Many educators today are researchers. We search to gather information especially if we believe what we worked for is the right thing. For instance, in my job, I look for research on bilingual materials in order for parents in our district to understand that speaking two languages is better than being able to communicate in only one. Research shows that as adults, being able to communicate in two languages helps us to be better problem solvers. When I was thinking about what topics I could talk about for this conference, I thought of many issues, issues such as the English-only law, the new bilingual law, subsistence, loss of languages, benchmark testing, high school graduation qualifying exams and quality schools-all of which are issues that affect us. I thought of how I could discuss these matters, but you know what? Without the background knowledge we have gained from a resourceful childhood, we would not be able to deal with any of these issues. Just recently a teacher from Atmautluak and I were discussing how children learn. She told me about an interesting moment she had with her father when she became a teacher. He told her that a child is like a tree acquiring many branches. The branches of the child increase as he learns new concepts. New branches continue to grow when they are utilized well. Sometimes branches stop growing when a person drops his cultural background. From this I learned we can discuss issues and link them to our cultural background. It is important that our children know how to utilize their cultural resources! This year it seems like we have very strong issues to deal with. I think the Alaska Native Eductors' Confrence is an important place to begin. Communication and understanding of the issues is important to allow us all to grow another branch. Let's continue to gather our resources to help one another and our children. Quyana qanemcivqarlua. | |
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Yup'ik Region: KuC 1999 Graduation Address by Cecilia Martz:Graduates, Regent Croft, Dean Gabrielli, faculty, staff, students, parents, friends-especially those of you who traveled to Bethel to be part of our graduation ceremony-welcome and quyana cakneq for coming. For you, the graduates, this is a special day. You will remember this day, April 30, 1999, as a significant experience in your lives. It marks what you have accomplished and completed up to this time in your life, but it does not mean that you quit accomplishing and completing other objectives you have for tomorrow, the next day, next year and five years from now. Days such as this one elicit recollections of other significant experiences from our past. Our past experiences have made us who we are today, shaping how we think, what values we have, how we treat other people and how we view the world around us. Certain people figure prominently in our lives-people who have had a tremendous influence on our lives-and we give those people a very special place in our hearts. One person who helped shape my perspective of other people, religions, races, regions and anything different, was a religion teacher I had when I was going to school at St. Mary's High School. We had nuns (sisters), priests, brothers and later, lay volunteers as faculty and support people. I was in junior high and we had been studying about heaven and hell-places where we go after we die. I had been told that only Catholics would go to heaven. That really bothered me for years because it went against what my dad and other relatives had taught me about judging other people. Anyway, I raised my hand (we had to raise our hands to be recognized and once recognized, we had to stand up to ask our question or say what we had to say). The nun (her name was Mother John), looked at me with a martyr's look on her face. She was probably thinking, "Oh, dear, not her again!" but she called my name. So I stood up and quickly said, "Mother, if only Catholics go to heaven, I don't want to go there." I could hear the other students' loud intake of breath and I could also imagine them thinking, "Surely, she is going to be excommunicated and she certainly is going to hell." Well, Mother John looked at me and the other students very thoughtfully and said, "Cecilia, no, that is not true." The other students again did their audible intake of breath . . . surely Mother John was also going to hell. She continued: "There are many religions in the world. All people, whether they are Baptists, Methodists, Zen Buddhists or whatever, will go to heaven if they live good lives according to how their religion and their cultures dictate." I said, "Good, then I'll go to heaven." I will never forget the lesson in tolerance she taught me. She also taught me to do my best in everything that I do-washing dishes, writing a course outline, cutting fish, making a presentation or giving a speech. One other very influential person in my life and one who has the most space in my heart, next to my husband and children, is my father, who passed away 23 years ago. He always knew the appropriate times to say to me what he felt I needed to know. He showed me and other young people proper conduct by his actions and by pointing out the actions of others. "Our past experiences have made us who we are today, shaping how we think, what values we have, how we treat other people and how we view the world around us." One morning at camp, when I woke up, he said to me, "Tacung, (a special name just for me from him) anqaa (go outside)." So I went outside and stayed out there for a while and then went back in the tent. I had no idea why he wanted me to go out. When I went back in, I had my tea with milk and fry bread. After a while, my dad asked, "Which direction is the wind blowing from?" Had I checked where the wind was blowing from? Of course not. I had just gone out like he told me to and came back in. Some time later, he again asked me to go out after I woke up in the morning. So, again I went out, and what did I make sure I did? I checked where the wind was blowing from. I went back in and had my tea and fry bread. A while later, my dad asked, "What do the clouds look like?" Oh dear, did I look at the clouds? No, I had not looked at the clouds. Still later, he again asked me to go out in the morning before breakfast. This time what did I make sure I did? I made sure of the wind direction, made sure I could describe what the clouds looked like and I went further. I looked to see if the river tide was up or down, if the mountains looked high or low, if there was a blue reflection where the sea was, what birds were flying, what animal sounds I heard. I made sure I could answer any question my dad asked. After a while, I went in and had my tea and bread, at the same time waiting for "the question." While I was eating, my dad said, "When the clouds are stretched, the wind will pick up that day. If you see shimmering on the horizon, the ground is pushing the heat from the sun upwards. When you see what looks like fog rising from the lakes and ponds, their heat temperature is balancing with the air's." From that day on he started teaching me about the weather in different seasons because he knew I had learned to observe my environment. To this day, I still take careful note of my surroundings and can tell, generally, what the weather is going to be like each day. My dad was giving me scientific knowledge about our environment. In the same way, he taught me social studies by alerting me to different people's behavior. He taught me to read and write my own language. He taught me environmental biology and he kept teaching me until the time came for him to leave us. He also approved of Mike, who later became my husband. He also gave to me what has become one of the cornerstones of my personal values, a solid foundation for who I am. When I started leaving for school at St. Mary's, one of those times, he said to me, "Tacung, learn as much as you can about the Kass'aqa, they are here to stay. Their numbers will increase over time. Taugaam angurrluqapiareq qaneryaraput, cayararput-llu nalluyaguteryaqnaki." Angurrluk is a very strong word which translates roughly to "Never, never, no matter what!" or as Nita Rearden said, "Ever, ever, ever, not, not, not!" It's that strong of a word. My father said, "Never, never, no matter what, are you to forget our language, traditions, ways of doing things." (The English language sometimes is very inadequate to convey equivalent meanings.) So I follow that strong directive to this day to the best of my ability. Many of us who are following that directive in our lives and our work, especially people of my age, are starting to retire. Those of you who follow us must take up the responsibility to ensure that our language and culture continues to thrive. Our Elders have repeatedly begged us to do so. The Yukon/Kuskokwim Delta is the heart and soul of the Yup'ik language and culture. It is imperative that you remain vigilant and outspoken so that agencies, especially the educational institutions, will continue to show us, the people they are here to serve, that the continuation of our language and culture remains one of their highest priorities. This is a heavy responsibility that should never be ignored. There are many more people who have taught me and shaped me to what I am and affected how I think, and I thank those people from the bottom of my heart and soul. As you reflect on your own lives, think of those people who have influenced you and thank the Creator for them, and if you have the opportunity, thank them in person. So our lives go on. We keep on accomplishing and completing. We keep on learning. We keep on believing. We keep on hoping. We keep on being sincere. We keep on thanking. Most of all, we keep on loving one another. | |
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Yup'ik Region: KuC Language Center Revitalized by John Angaiak:The husband and wife faculty team, Sophie and Oscar Alexie, led the November 16 meeting at the Yupiit Piciryarait Cultural Center in Bethel, Alaska. With smiles, they faced some fifteen eager supporters from various local educational agencies and some listening in from as far away as the University of Alaska Fairbanks' Language Center and Scammon Bay, Alaska. The group discussed goals first before developing mission and vision statements in order to get a clear idea of KuC's intentions. Revitalization is focusing on preservation of the Yup'ik/Cup'ik languages as the centerpiece of group discussion with KuC taking the lead. Preservation could lead to a degree program, archive key dialects, work with Elders by having regional Elder conferences, identify language barriers and promote Native arts and crafts as an economic development option. To make these issues a reality, supporting agencies will remain united behind KuC and meet at least once a month. | |
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Yup'ik Region: Nurturing New Teachers into the Y/Cup'ik Culture by Esther Ilutsik:A similar learning model is being used with the new teacher orientation sessions that are being implemented throughout the Yup'ik region. With the guidance and blessings of our experienced Native educators we have begun a new (but actually old) method of providing a cultural orientation base for all the new certified teachers coming into the Y/Cup'ik-serving districts. Specifically, we are using the Yaaveskaniryaraq Cultural Education Model developed by Cecilia Martz and Lucy Sparck, originally of Chevak and presently residing in Bethel. The Ciulistet Research Association in cooperation with the Southwest Region School District has received a small grant from Alaska Department of Education & Early Development, Division of Teaching and Learning Support, to train four facilitators who will develop a nine-month, site-based cross-cultural orientation program for the 2003-2004 school year. The first training session will begin with consultant Cecilia Martz introducing the participants to the Yup'ik philosophy statement titled, C/Yuuyaraq that was developed by a group of C/Yup'ik Elders and teachers. This will be followed with a series of intensive training sessions and will feature one pilot site where the facilitator will actually interact with certified teachers and Elder consultants. Each facilitator will be responsible for creating their own site-based model for implementation for the coming year. The site facilitators are Esther Stauffer who is the federal programs coordinator with the Dillingham City Schools, Margie Hasting who teaches in New Stuyahok, Christine Andrews who is the bilingual specialist for the Southwest Region Schools and will be the facilitator for the village of Manokotak and Evelyn Yanez who is a retired teacher out in Togiak. Another model is emerging in the Lower Kuskokwim and Yupiit School Districts in cooperation with the Association of Village Council Presidents where the facilitators are trained as a team. Nita Rearden, Education Specialist/Academics; Walter Tirchick, Yup'ik Translator and Fannie Andrew, Itinerant Literacy (all with the Lower Kuskokwim School District) and Mary Alexie and Maggie Williams, both teachers with the Yupiit School District, are participating in a series of intensive workshops where Cecilia Martz guides them through in-depth learning of Yup'ik knowledge-based activities. These activities are processed, internalized and then presented at the scheduled orientation sessions for the new teachers within the respective school districts. LKSD is doing it as a semester pilot test now. After taking a class in Y/Cup'ik from Cecilia, the three facilitators are translating the lectures. Presentations of cultural orientation includes lectures, reading materials, oral storytelling and application of lectures through hands-on cultural activities planned by facilitators. Teachers who are taking the class are requested to do their site-based research using Elders as their primary source for their written assignments. Our class also includes videos with Elders and discussions. We are using the guidelines developed in February for Cultural Orientation for New Teachers. The two cultural orientation models that are being developed will be tested this next school year and we are anxious to see the birth of the "infants" who will have been provided much positive culturally-based nurturing. Congratulations to two more emerging Native educator associations! The Yupiit School District has established an interim board: Sophie Kasayulie, Annie Kinegak, Maggie Williams, Mary Alexie, Katie George and Alberta Dementle. They are tentatively scheduled to meet on April 8, 2003 to establish bylaws for their association. The Kashunamuit School District has also established an interim board: John Pingayak, Phillip Tulim, Dottie Chayalkun, Lisa Unin, Rebecca Kelly, Teresa Ulroan and James Anyuluk. They convened a meeting on March 25, 2003 to establish bylaws for their association. Welcome and we all look forward to working with you. | |
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Yup'ik Region: Our Indigenous Cousins by Qirvan Abby Augustine:The Fifth Tri-Annual World Indigenous People's Conference on Education (WIPCE) August 1-7, 1999 in Hilo, Hawaii was definitely the most unique professional conference I've ever attended. It was almost like a dream. Perhaps one of the greetings given in a brochure I picked up summed up the overall feeling of the conference: Aloha Kakou e na hoa 'oiwi mai Kahiki mai, mai na kihi 'eha o ka honua nei (Warm greetings to our indigenous cousins from all over the world.) It reminded me of one of my encounters with a Hawaiian lady who said she was part Eskimo through an Eskimo whaler from before. We broke out in laughter saying, "Maybe we're cousins!" There definitely was a feeling of camaraderie in the air. Our hosts, the Native Hawaiians, had begun the conference planning in 1996, so from the beginning to the end, in spite of the many indigenous people represented from all over the world, the conference went smoothly. One of the first welcoming activities was a "Welcome of Visitors" where everyone gathered at the Hilo Bayfront. There the islanders greeted the participants traditionally in what they called "Arrival of Canoes" through thunderous chanting and dancing depicting the symbolic arrival of the visitors to their islands. As the canoes neared the shore, it was exhilarating to witness the chanting going back and forth from those on land and those in the canoes. After that we had an opportunity to participate in a sacred Awa ceremony. An Awa ceremony is a formal Hawaiian welcome, usually reserved for the most important guests. Elders were given special seating in a protective shaded area. In Hawaii, the Elders are regarded as Kupuna and referred to personally as Uncle or Auntie. Even though they weren't related, everyone addressed them with much respect. Respect for Elders was also evident in the other cultures that brought their Elders. It was a familiar relationship for us from Alaska with our Elders. The rest of the participants sat on the ground quiet and still, as expected. After the Elders, we were given half coconut shells filled with Awa juice, the special beverage drawn from Awa plant roots used during Awa ceremonies. We quietly drank the sacred drink. Respect for Elders was also evident in the other cultures that brought their Elders. During the first evening there was another welcome by the organizers of the conference. One of their comments was not to pay too much attention to our notes but to make an effort to meet and get acquainted with the person next to us whether it was in the cafeteria or on the bus. Along with that, even though it wasn't announced, we gave each other small gifts from our respective cultures. This allowed us to exchange ideas and addresses for further networking. During the evening, different groups performed and presented gifts to the conference organizers. We felt very honored and fortunate to have Mr. Ackiar Nick Lupie from Tuntutuliak, Alaska to speak for us. He was traveling with his daughter Nanugaq Martha Perry and her family. Our group presented a nasqerrun (headdress) and tegumiak (dance fans) as gifts from Alaska. Another very unique aspect of the conference was recognizing our spiritual side of life. In one description of the educational strands, they included, "we are able to invigorate our commitments to these fields of interest, find and cherish new relationships and begin to strengthen our spiritual and professional networks around the globe." In many of the presentations we attended, it was very common to have a brief traditional opening prayer by an Elder in their language. In our presentation, we had an opening prayer by Mr. Ackiar Lupie and a Yup'ik dance before and after the presentation so we did not feel so out of place doing it. There were eight educational strands of WIPCE: 1. Arts and Education (movement, song, culture and storytelling) 2. Educational Policy and Leadership (developing policies and developing our own styles of leadership) 3. Health Education and Healing (indigenous health practices and beliefs) 4. Language Movement (language practice, preservation and policy) 5. Philosophy of Education (philosophy, spirit and culture) 6. Science, Technology and Education (science and ways of knowing and teaching that brings ancient knowledge into modern practices) 7. Teaching Practice and Indigenous Curriculum (teaching practices and how curriculum can be experienced more fully) 8. Justice, Politics and Education (sovereignty, land, freedom and how education dovetails into action, policy, programs and movements) There were many interesting sessions to choose from. Our conference booklet had one hundred twenty pages. We found ourselves making the selections the night before because of the wide range of choices. A few of the sessions included titles like, Mahi Whai-Working with String; Restoring Balance: Elders in the School; Aisiimohki Program, a School-Based Traditional Disciplinary Program, Indigenous Spirituality, Research in American Indian and Alaska Native Education: From Assimilation to Self-Determination; Native Hawaiian Curriculum Development: A Study Identifying Critical Elements for Success; and our presentation, Ayaprun Elitnaurvik Yupíik Immersion: Strengthening Our Alaskan Yupíik Eskimo Language and Culture with Cingarkaq Sheila Wallace, Angassaq Sally Samson, Atíanaq Veronica Michael and I presenting. Initially I dreaded a five-day conference thinking of all the sitting and listening we might be doing but it turned out that Tuesday and Thursday were spent on what was called "excursions", where we spent the whole day on informal presentations in a Hawaiian village. We were bussed to our particular selections. Our first excursion was going out on a traditional canoe into the ocean. Before going out, our host described and explained how traditionally canoes were treated with respect because of the food they brought back from the ocean. When we went out, we paddled in unison and before we knew it, we were riding with the big ocean waves! We didn't get out very far, but I sure didn't mind. I had never been in big waves in a canoe before! All in all, attending this conference was empowering both spiritually and professionally. I returned with a feeling that we are a part of a larger group recognizing the importance of our heritage and are not alone in this struggle. It reminded me that there are many successful language immersion programs elsewhere that we can look to for support when we need it. We must also be careful not to look for answers elsewhere and remind ourselves, as does the theme of the 1999 World Indigenous Peoples Conference on Education, that "The Answers Lie Within Us." Special thanks to the Alaska Rural Systemic Initiative through the Alaska Federation of Natives for their continuing support. Editors note: The next World Indigenous Peoples Conference on Education is scheduled for August 4-12, 2002 in Calgary, Alberta, Canada. I returned with a feeling that we are a part of a larger group recognizing the importance of our heritage and are not alone in this struggle. "We are able to invigorate our commitments to these fields of interest, find and cherish new relationships and begin to strengthen our spiritual and professional networks "around the globe." | |
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Yup'ik Region: Russian Mission Junior High Goes to Japan:This article first appeared in the Lower Yukon School District newsletter, third edition Nine junior high students from Russian Mission spent one week in Japan this past February. The purpose of the trip was to give a presentation at a symposium on the environment sponsored by World School Net. Through this internet organization the students have shared information about their lifestyle with students from around the world. At the symposium they presented the story of their relationship with the natural world and also presented the ecological issues that threaten their way of life. The presentation was impressive both for the poise with which the students presented themselves and for the insight they gave to an audience unaware that subsistence was still being practiced. Then they danced and the serious tone of the conference turned to one of celebration. They brought this celebration to other schools and communities in Japan. Everywhere they were greeted with excitement and interest because of who they are. This is Natumi, Karin and Tomoka with our head-dresses. Karin couldn't stop laughing when she put on my quspuk. We visited their school and we also spent a day with them in the wet, white snow. When I left Japan I felt like crying because I didn't want to leave those girls. -Charitina Nick The Elders came over to the community center to teach us how to make rope from rice straw. At first we were confused, but then we caught on. We had to roll the grass and make rope long enough to use to make sandals. We had to hold the grass with our feet. All the Russian Mission kids made sandals. It was really special to work with the Japanese Elders. -Kenny Vaska Everyone liked the food we ate in Japan. The Japanese people let Russian Mission students try all their different foods. It was our first time eating many of their foods. The students did not know how to use chopsticks at first, but they learned how to use them in a couple of days. Some Elders from Shiozawa came to the community center and taught us kids how to make rice balls. -Victor Belkoff Some of the Nakano students showed us around Tokyo. Then we visited their school. Most of the group checked out the music and sewing classes. Later at the assembly in the gym we showed them our dances and they showed us their sword fighting and drums. -Margie Larson At the reception we taught everybody how to dance and they loved it. After the dances I let Suki try on my quspuk and Jamie loaned hers to another girl. We shared rooms with the girls from Japan and from Israel and they were fun to hang out with. We played card games almost all night. By the time we woke up they were already gone and we never got to say goodbye or give them gifts, but they left us a card that said, "best friends forever." -Charitina Nick | |
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Yup'ik Region: Sound Mapping:There is no sound of silence for us. Hike up a hill, stroll across the tundra, find the quietest place you know and there will still be a healthy spectrum of sound-even if it is only the thump-thump of your heartbeat. The American composer John Cage locked himself in an acoustically "dead" room at Yale University to prove this very point. It was noisy in there. The intent of this article is to provide teachers with a simple lesson in acoustic perception that can be applied in any number of interdisciplinary contexts. The lesson plan requires brief preparation. Explain to students that the object of the lesson is to sharpen their acoustic perception. Perhaps after a long pause-intentional wait time-ask students about what they hear, perhaps the fluorescent lights, the chatter in the hallway, etc. Then take them on a walk. In my own case, we walked from Aniak High School to a path that was several hundred yards away from the main road. It was the sort of place that was on the edge of the envelope between our community and the wilderness that regiments our context(s). Explain to students that their acoustic center will be an "X" on a blank sheet of paper. Explain that their task is to spend 15 minutes or so "mapping" the orientation, the source, and even the strength of every sound they hear. It is important that they understand they must be utterly silent and stand at least 20 feet away from each peer. This enriches the collection of data and the implicit perspective of the sound maps. In my applications of this lesson, I was fortunate to receive some fine pieces of writing (please see sidebar "Moment of Zen"). I encouraged students to focus on keen perception-clearly an element of strong writing. As well, I suggested that onomatopoeia, -that is direct quoting of sounds-would enhance their writing. I never knew that chickadees chirping, snowmachines roaring and even the sound of one young man falling out of a tree, could elicit such exquisite refractions. "Holistic learning involves a multilevel approach in which the learner is encouraged to understand many aspects of an idea at the same time as well as interrelationships between ideas." (Rhodes, 1988). I collected this quote from Alaska Native Education: A Statewide Study of Alaska Native Values and Opinions Regarding Education in Alaska (2001). I firmly believe in holistic learning, where all students can take a given experience and shape it into a product of learning that is specifically their own. As an extension of this notion, I find that teaching students to write only happens when they discover an extension of their self-identity, that is, a way to attach a verb to the pronoun "I". Finally, I wish to thank Michael Lyons from the Roger Tory Peterson Institute, Jamestown, NY for the inspiration for this lesson. | |
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Yup'ik Region: Teggneret Tegganret by Tacuk and Yurrliq (aka Cecilia Martz and Nita Rearden):Here are a few excerpts from what they presented. Most of them made their presentations in their own languages, so someone had to interpret for them. Ayaginareq John Phillip, 77, Kangirneq * When my mother would put my footgear on in the morning, she would advise me on how to behave during the day. The most important advice was always to love other people. * We went to the Qasgiq to listen and learn from the Elders who were constantly teaching. * Don't live your life without a guide/mentor because you won't live right. * Be watchful and always be aware. Be aware of everything around you and never forget them. Listen to oral teachers. * My father taught me about our environment. I had to use all my senses to learn what I was being taught. * I bring my grandchildren and great-grandchildren out and teach them. Cungauyaraq Annie Blue, 85, Tuyuryaq * Apurin used to assemble us to teach. He would advise us never to forget what we heard/learned. If a person departed while being taught, he/she is shortening his/her life. They are like spoiled fish. * A married man should live without internal anger, even when his children go astray. * Our teachings are the truth. * Follow our way of life and love each other. Kaayistaan Marie Olsen, 77, Juneau * It is difficult to raise children who follow another way of life. * Fishermen are scientists. They learned all about fish. They can even identify their type by how they jump out of the water. They know where animals are. * All should take care of themselves and appreciate everything. Igvaq Pauline Hunt, 73, Qerrullik * Even though people do not know their ancestors, they follow in their footsteps. * Our learning environment is our wilderness. Camping is learning through the seasons. Even though you don't attend Western school, we educate you. My mother taught me what a woman has to know and my father taught me what a man has to know. Paniguaq Peter Jacob, 79, Cukvagtuli * Educators, teachers, administration . . . when they have inservice training, they should include the Elders. That way they learn to support and help each other. Qaggun Mary Lou Leavitt, 81, Barrow * Speak only in our languages. Speak to grandchildren in our languages because their abilities decrease as they grow older. Our grandchildren and great grandchildren can learn to be truly bilingual. Pass on the language. * It is very hard to watch our young people live the way they live these days. Lubova Lucille Davis, 78, Kodiak Island/Karluk * Things have changed. The young people today ask for payment. It is very difficult to practice reciprocal learning. * Always give a child a chance. They can be so proud of their accomplishment no matter how small. Children learn from their parents. Listen to each other. Keixwnei Nora Dauenhauer, 74, Juneau * Everyone guided the children, not only the parents. Everyone raised the children. * All the women used to know how to make baskets. The men were super carvers. We can teach our children. * There are 20 languages in Alaska. When they go it will be a terrific loss. We can't go home, like the Europeans, to learn our languages. We are home. Neegoots Robert Charlie, 70+, Minto * I am the founder and director for the Old Minto cultural camp. We teach cultural heritage and continue to pass on our traditional knowledge. These are just a few excerpts from the Elder's wisdom which should be listened to and acted upon daily. They follow the culturally-responsive standards while teaching. | |
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Yup'ik Region: We Have Enough Why, But Not Enough How by John Angaiak:I am talking about Native families that have high achieving children in all subject areas. What role does culture and language play for them? The few that volunteer to answer say it's all part of a full education and not only the school's responsibility. They don't make excuses for their kids. They say parents should encourage children to learn whatever the school offers to them-Yup'ik/Cup'ik, mathematics, geometry, geography, Spanish, English, culture, etc. Also, feed them well and make sure they get enough sleep so they will be able to learn more easily. Whether teachers are Native or non-Native, they want to do their job and share everything they can with their students. Parents are a big part of whether children are successful and we have to support what they and teachers are trying to do. I want my children to be able to speak and live in the world wherever they want to be. I want my children to live a better life than mine. As a parent, that is my job. I don't want my kids to get stuck in one little part of the world for life. It is my responsibility to make sure they will never forget where they came from and who they are. Because of who they are, they will attend the best colleges and universities the world has to offer, if they choose to. If we have our Yup'ik University, they can attend that, too. As a parent, I have done everything I can to prepare my children to go out into the world and make their own way. They are off to colleges and universities and part of me is going with them. If I have done a good job, they will be successful in whatever life they choose for themselves. We spend a great deal of time looking at statistics to see where the best and brightest kids come from. We rarely seek answers from students and their parents as to why kids are going to college from our own villages. We have a lot to learn from parents whose kids are going to college. Perhaps we should be looking within our own communities instead of debating who has the best idea about Native education. There are large families where the parents have very little schooling themselves, but their children have received a college degree. How did so many of their kids complete college? How did they do it? Their answers are in the way they raised their children: "Don't let them go hungry. Make sure they get rest. Don't let them stay up late. They have to learn to be successful seal hunters. They also have to be educated to be able to get jobs and take care of their families." These parents never quit talking to their kids even after they are grown-encouraging them that learning is a lifelong process. The parents have something to tell, even if they are never asked. Where else can their children get the best advice during their formal education? Yet, we never bother to ask them why their kids are successful in school. There is similarity here to the way the Alaska Rural Systemic Initiative (AKRSI) relates to schools. It will tell you how if you ask. It has much to tell about how to prepare successful children. It has been around for a while, but it is only beginning to spread in school districts. It is not loud, yet speaks with fire once you understand it and is pleasant to hear when it speaks. Its grandparents are the Elders. I compare AKRSI to the silent parents. It comes from the heart down deep inside our roots and reminds us that we need to kick-start ourselves. AKRSI should reach out to parents as well and not just through institutional means such as schools and colleges. After all, parents start their children's education at home first. AKRSI is now making inroads within school districts but the schools should not be targeted alone to make AKRSI work. It is an exciting and important undertaking to include parents in the AKRSI movement. It is good to dream. I'd like to sit around with a group of families in the village, talking about traditions. When my turn comes around, it would be a nice way to excite the gathering with the subject of the Alaska Rural Systemic Initiative. We have enough why-now it's time for the how. | |
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Yup'ik Region: Yup'ik Treasures of the Past by Esther Ilutsik:In 1997 a group of Elders and educators traveled to the Museum fur Volkerkunde in Berlin, Germany to view Yup'ik items that were collected over a hundred years ago. Many of these items had not been seen by the Elders since their childhood and brought back many memories that at times were emotional but provided much valuable insight into a cultural group that has long been stereotyped. The photos taken during this visit were discussed by Elder Annie Blue of Togiak, who helped to present a workshop at the 2002 Native Educators' Conference entitled "Yup'ik Treasurers of the Past". She was accompanied by Marie Meade, Yup'ik linguist; Ann Fienup-Riordan, anthropologist and myself. The objects discussed were collected in 1881 by a thirty-year old Norwegian named John Adrian Jacobsen (jack-of-all-trades). He collected over 6000 items from Alaska alone and about one-third of those items came from the Yup'ik region. Many of them were slate blades, nephrite, amulets and other "stone-age" tools (items that were associated with "primitive" people of the world who fascinated the Europeans.) But he also collected everyday items that were used by women, men and children as well as ceremonial objects. We made sure that all the items presented at the workshop were visually informative, but we also provided background information on how the items were used, the ritualistic aspects of the items and materials used to fashion them. This in-depth knowledge provided "fuel for the fire"; many inquires came from participants who were hungry for knowledge of their ancestral background but we had to move along with many lingering and unanswered questions. We had initially hoped to select 20-40 items from the slides to include in a traveling museum exhibit, but the task of making a selection from all the items taken from our Yup'ik region over a hundred years ago was immense. I first thought that it could be done in a couple of hours with Elders and educators going through hundreds of slides and making selections of items that they would like to see in a traveling exhibit. Instead we only went through about a dozen slides when the time allocated for our session was up. The plan now is to re-schedule a two-day session where the Elders can more carefully make the selections. As for the beautiful skin mittens, they were made in that fashion for a young women's right of passage into womanhood. Details are for the women's ears only! Elder Annie Blue of Togiak demonstrating how the hunters would drink water from the pouch. Taken at the Museum fur Volkerkunde in Berlin. | |
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Yup'ik Region:Native Hawaiian Education Association Convention 2001 by Esther Ilutsik:Much to our surprise and delight the banquet was the Tenth Celebration of Ke Kukui Malamalama, Honoring Excellence in Hawaiian Education, sponsored by the Office of Hawaiian Affairs Board. "This celebration began in 1991 as a tribute to individuals, programs and groups who have furthered Native Hawaiians in achieving their educational aspirations. KeKukui Malamalama not only recognizes the academic achievements of Hawaiians in all fields of endeavors, but also applauds the incorporation of Native Hawaiian values, traditions and practices into the holistic education of our people. Ke Kukui Malamalama is a tribute to all those who make us, who encourage us, who teach us, who lead us to be the people we are and the people we can be" (taken from the Ke Kukui Malamalama Honoring Excellence in Hawaiian Education Program brochure, March 29, 2001.) The celebration began with the audience singing a beautiful Hawaiian song. Their voices were strong, pure, melodic and beautiful and it was apparent that the music reunited them with their Hawaiian beliefs and goals. We were again honored with leis and introduced to the audience (even my daughter, Michelle Snyder, was recognized and it tickled her that she was introduced as an educator and not as an eighth-grade student.) Following the buffet dinner we were honored to witness the achievements of four exceptional educators. They began with the Kapuna (Elder) educator, Wright Bowman, Sr., who is a master woodcarver and is retired from Kamehameha School; Pihana Na Mamo, a project coordinator in special education, DOE; Maggie Keola Hanohano, coordinator, Kako'o program and Kulia I Ka Nu'u program, Kailua High School, DOE; JoAnn Kaakua, community educator; and Moses Kim, Jr., retired teacher. On stage were four cloth-covered chairs (signifying honor status) and this part of the ceremony was co-chaired by two Kapunas (Elders). Kapuna Betty K. Jenkins and Kapuna Nalehua Knox began by giving some background information about these recognitions and recognizing past recipients, including Keiki Kawai'ae'a (she was one of the Native Hawaiian presenters at our 2001 Native Education Conference held in Anchorage.) The Kapunas took turns calling the distinguished educators on to the stage. As each of the honorees came forth they were greeted by the Office of Hawaiian Affairs Board of Trustees with leis and other gifts and then escorted to the chairs. When they were seated, the co-chairs took turns in sharing the honorees' accomplishments. It was obvious that it was an uncomfortable but honored situation for those being recognized. Following the acknowledgments, each of the honorees were given a chance to thank those who had given them this honor and recognition. I was especially taken with JoAnn Kaahuas' talk when she referenced Queen Liliuokalani who once said, "The way to lose an earthly kingdom is to be too inflexible, intolerant and prejudicial. Another way is to be too flexible, tolerant of too many ways and without judgment at all. It is a razor's edge-it is the width of a blade of pili grass." She used this quote in reference to their own 'opio (group) wanting structure and challenge and she shared an interesting personal physical challenge that she herself undertook during an excursion to Molokai as they hiked into Halawa Valley to Moa'ula falls. Queen Liliuokalani's quote made me realize that each of us have to look at our own cultural group and examine what has happened that we continue to "fight" for our self-identity-why has it been such a struggle? How can we strike the proper balance to sustain who we are in an ever-changing world? The evening came to a close with all participants holding hands and again a Hawaiian song was sung. Thus ended our evening leaving us with lasting impressions of indigenous people once again making the marks of their people. Beautiful! The next morning we were picked up and brought to the Native Hawaiian Education Association Convention held at the Kapi'olani Community College. As we registered, we were again honored with leis and were recognized at the general session. The theme of the conference was "KUPU A'E," which translates to "sprout forth" and is likened to growing things-it never ends. Last year's conference theme was "spring forth." Following the welcome and other formalities we listened to the keynote address by Dr. Manulani Aluli Meyer. According to the information found in the conference packet she was raised in Mokapu and Kailua on the island of O'ahu. Dr. Meyer has taught and coached for more than 20 years in alternative programs, from wilderness schools and Special Olympics to college-level athletic programs. She earned her doctorate from Harvard University with a focus on Hawaiian epistemology. She is dedicated to expanding the world's understanding of culture and philosophy and the way systems of knowledge and power work to impact what is constant in nature. She has written more than 15 articles on the subject and currently teaches in the Education Department at the University of Hawai'I-Hilo. The title of her address was "Ho'oulu'Ana-"The Time We Are In." Her message was dynamite! She enthralled the crowd with her knowledge and insight and emphasized "know where you are from so that you will know where you are going" and "our language teaches us who we are." She left us re-energized and in good spirits. Manu's presentation was followed with workshop sessions. Michelle and I participated in an I Wili'la session presented by Uilani Pualoa. This workshop focused on methods in which to determine personality strengths and limitations. Knowing the strengths and limitations of the people you work with will help in building a stronger collective group. We engaged ourselves in a little exercise by answering a series of questions. Each response was represented by a lower case alphabet letter which when totaled up would equal a certain type of personality strength. I was surprised at the accuracy of this little exercise (Michelle found this workshop delightful and began to point out different personality traits using the color code.) I was attracted to this session thinking it would identify Native Hawaiian colors and that I might compare them with the three main Yup'ik colors found on our clothing. It turned out that was not the purpose of the workshop, though it was quite interesting anyway. Following the lunch break we again assembled in the tent for the afternoon's keynote presentation by Carole Ann Heart, president of the National Indian Education Association. She spoke from the heart and experience. She emphasized that we need to teach our children their history from our own perspective. She shared a personal experience. When her daughter was a young girl she would drive her past Custer's house and she always told her that he was a bad man. Later when she started school she came home one day with a disturbed look. She asked her what was wrong and she told her mother that the school took a field trip to Custer's house and that he was a good man. She hugged her and proceeded to explain that there are people who believe he was a good man, but because of what he did to their people, he was not a good man to them, thus emphasizing her point that our history needs to be told from our perspective. She continued by indicating that history may have been different if Native people hadn't embraced and helped the foreigners who first came to our lands, suggesting that perhaps we should have had a stronger immigration policy (applause from the audience.) She then closed with a story of how outsiders like to study indigenous people. She shared a study by a German anthropologist who, after much observation, noted carefully in his notebook that the Native American women always walked behind their men. He concluded that the Native American women were inferior to the Native American men, but what he didn't know was that the women always made sure that the men kept two paces ahead-as a way to keep them in line. The keynote address was followed with workshop sessions. Lolly, Virginia and I presented our workshop titled "Indigenous Knowledge Documentation and Research Issues." We began our presentation with a traditional Yup'ik entrance song and dance (including Michelle). Our session was well received and ended with our group receiving a blessing and encouragement from Kapuna Edward Kaanana. He emphasized that we need to go forth and document correct information about our people-that accurate information needs to be published by our own people from our own perspective. Following the workshop there was an informal reception. It was fun to watch the Native Hawaiian educators at ease. Someone had brought a ukulele so they were singing and hula dancing (both sexes appeared to be in competitive sport.) It was fun to watch the sport in such a natural and fun-loving setting. This followed with the literary performance by OIWI: A Native Hawaiian Journal. I was so impressed with the readings. There were five to six assigned readings. They read their own work and works of other people. Some of the readings included indigenous musical instrument accompaniments. We were totally awestruck with the performance and the depth of feelings that accompanied many of the readings. Absolutely beautiful! The following morning the meetings began with a guest speaker, Makia Malo, who despite his lack of sight had been able to contribute to the education of the Indigenous Hawaiian children. He emphasized the importance of the word of mouth and the stories, and that educators need to be educated in the traditional methods of storytelling. The goal of educators is to excite the minds of the Hawaiian children. I was impressed with his goals and vision. This was followed with a keynote address by Dr. Jon Kamakawiwo'ole Osorio. According to the information in the conference guide he was born on the Big Island and spent most of his adult life as a resident of Honolulu. He is a Native Hawaiian with a wide range of interests and talents, including being a musician, author and scholar. He has a Ph.D. in history from the University of Hawaii-Manoa, and has made significant scholarly contributions towards advancing Hawaiian initiatives in education, leadership, music and publications. Dr. Osorio currently serves as an assistant professor at the Center for Hawaiian Studies, University of Hawaii-Manoa. His keynote address, titled "Speaking from the Piko," focused on the limitations of American education and how Native Hawaiians had much to offer to the education of their own people. He focused in on the "Piko," which I understood to be the spirituality of the Native Hawaiians and how this understanding and connectedness could provide the foundation that educators could work from. He encouraged us to look at what was being taught in the schools and especially to look at what is being taught about our culture. He stated that indigenous people need a sense of mission and belonging, and that the present school system is fragmented with specialized disciplines. He felt that the American educational system has too much of a focus on equality and separation of church and state. In his own experience, they "schooled out" his spirituality. People need that spirituality to be connected to the universe and to acknowledge that there is a higher being than we are. He closed by encouraging indigenous people to focus their attention on caring for our own people and that we continue the struggle to find a place for ourselves. He received a standing high status Native Hawaiian song (more respectful than a standing ovation.) This was followed with the last strand of workshops. Michelle and I participated in "Ola Na Mo'olelo: Living Stories" by Noelani Tachera, Chiya Hoapili, Miki'ala Ayau, Liko Hoe, Kanoe Wilson and Desoto Brown (Bishop Museum Staff). It was an excellent presentation on the tradition of living stories-using drama as a way to bring Native Hawaiian stories to life. They shared the story of Kalakaua. It was a very emotional time for some of the Native Hawaiians in the audience. Many of them had never seen this story unfold from a Native Hawaiian perspective. The emphasis at the Bishop Museum is to use the Native Hawaiian perspective in their materials and their live presentations. They shared A Teacher's Guide to Exhibits and Programs which described live presentations addressed to each grade level and standards that teacher's could use in planning their field trip to the museum. One of the activities that they shared was how adults and teachers can create lessons using everyday materials. For example they had a simple shell and questioned what kinds of traditional Hawaiian information can be sought from this basic shell. Does it trigger any stories or legends? What were the traditional uses and the process used for gathering the shells? What are the present uses and why have these remained the same or changed? I would have loved to partake in this exercise to see how it might be applicable to the work that I do. The workshops were followed with lunch and then the closing of the Native Hawaiian Education Association Conference 2001 with words from Dr. David Kekaulike Sing. People were invited to go up to the microphone to make closing comments. Our Elder delegate, Velma Schafer, expressed our thanks and honor for being able to partake in such a beautiful and wonderful gathering. We were so welcomed and felt like a part of this indigenous group who share our values and goals. Aloha and quyana. The conference was sponsored by many different organizations, including the Native Hawaiian Higher Education Program, Kamehameha Schools, Pacific Resources for Education and Learning, State of Hawaii Department of Education, Native Hawaiian Education Council, Native Hawaiian Community-Based Education Learning Centers, Queen Lili'uokalani Children's Center, Kamehameha Schools, Alu Like, Inc., Hawaiian Leadership Development Program, University of Hawaii, Hilo, Office of Hawaiian Affairs and 'Aha Punana Leo. | |
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Yup'ik Regional Report by Barbara Liu:An activity that was the most memorable for me was with the elders and facilitated by the Ciulistet team from Dillingham. The topic set the stage for the two subregions to connect on the map sharing stories. Andy Sharp, an elder representative from Quinhagak, described traveling by foot through the mountain valleys. Yup'ik place names not on a topographical map of Alaska were located and terminology written down on chart paper. The facilitators emphasized the importance of recording everything because they use the content at a later time to study it with the elders or in making specific lessons from it. Some excellent mathematical and scientific inquiry began but ended all too soon due to time constraints. Jerry Lipka, with the Yup'ik Math and Science Project and UAF School of Education associate professor and Esther Ilutsik, Bristol Bay Research and Pedagogy coordinator and Ciulistet Yup'ik Teachers' group leader were present and mentioned as the inspirational leaders for starting the Ciulistet group. Team work was well displayed. I have shared only a small portion of the conference where I observed regional collaboration. The activity provided great ideas on how to work with regional elders. As spring approaches, I look forward to observing another Ciulistet field study at a camp site. During the month of March and April, regional activities included but were not limited to the following: Bethel Camai Dance Festival, Bethel Elders Conference and Yukon Kuskokwim Health Corporation Tribal and Medicine Conference, also held in Bethel. Community potlatches are being hosted in Marshall and St. Mary's inviting area villages. Kuspuk's Elders' Conference will be held in Sleetmute. I hope to actively participate in some. Until next time, thank you for your time. Best regards to our readers. Tuainguricugnarquq! Barbara "Makill" Liu | |
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Yup'ik Science Fair Report by Yurrliq Nita Rearden:I want to share my experience and thoughts while working with teachers from LKSD. Julie McWilliams, Health and Science Education Specialist from the Academics Department, helped with the fair handbook and communicated with the science teachers trying to spark their interest in the fair. I was happy to work with Julie sharing ideas and information about how vital it is to have our teachers understand the environmental resources available for Native science experiments. We received some information from the teachers that the time to produce a finished project was limited for the fair. Yet, some also had problems in getting information from Elders in the communities, or did not know how to go about it. In addition, since our district is focused on benchmark testing for reading, writing and math, science teachers may have thought that they don't have the time to participate. It sounded like a Native science fair was just another thing to do! There seems to be some missing linkage for bridging Western science education from a Yup'ik world. Yup'ik culture has many science resources and experiences that students attain while growing up in their subsistence life style. Unfortunately, not all students experience subsistence activities in their villages due to changing circumstances. The whole environment of a student includes survival skills, geographical knowledge of the area, subsistence fishing and hunting and weather as well as the home environment, where a student may learn to make items such as clothing and subsistence material made from natural resources. The students learn their Native knowledge well by the time they reach the upper elementary level or junior high, if given the opportunity. The information that the students learn is usually embedded in their knowledge for the rest of their lives. This is a real science life! The question is how do we connect the teachers who are not from our region to students' prior knowledge from growing up in the LKSD region? I think one of the ways would be to revisit Yuuyaraq curriculum and have the Yup'ik teachers work with the science teachers at their sites. Another idea would be to allow teachers to observe and work with local resource teachers to learn, understand and comprehend the knowledge that the Elders and students share at cultural camps. When I mentioned the idea of revisiting the Yuuyaraq curriculum to Bev Williams, she indicated that she wanted to look for funding to make the idea work. Julie McWilliams mentioned that she would like to research raising benchmark testing by working with teachers using hands-on science. I'm glad to see support coming from the Academics Department. It will take a group effort to make these ideas work. LKSD provides support for activities that help students learn in a meaningful way. Just imagine Robert Bujan and Amanda Williams, the students from Nuniwaarmiut School in Mekoryuk who participated in the Native science fair: they now have life-long memories and knowledge about tanning reindeer. They will be sharing their findings with the community by demonstrating which is the best tanning solution to use on the reindeer skins. The students received the grand prize award at the regional fair and again at the state level. They will now have a chance to participate at the National AISES Science Fair! Another group of students who received a grand prize award from the Yup'ik region were from Crooked Creek with a project about hypothermia titled, "A Cold Body." The two students, William Felker and Elena John, also won at the state level and will go to the national competition. The knowledge that the students learned and shared is valued by Elders in the community to help them understand and improve the lifestyles in the villages. I would also like to congratulate and thank the second- and third-place winners for participating in the fairs: "The Energy of Light" with Mae Mute, Jennifer Frink and Mane Darris; "On Fire" with Nastasia Andreanoff and Roxanne Sakar; "When the Lights Go Out" with Jessica Athanas and Elizabeth Dostert; "Chills of the Camp Fire" with Leona Inman and "We Drink It: Water!" with Raymond Parent. Most importantly, I want to let the teachers who took the time to work with their students know they are greatly appreciated! Elder judges for the Yup'ik Region Native Science Fair were Peter Gilila from Tuluksak and Cecilia Martz from Bethel. Science judges were Claudette Bradley and Gene Peltola. Community members of Bethel, including U.S. Fish and Wildlife Service, Lower Kuskokwim School District and Bethel Regional High School are also thanked for their involvement. Quyana cakneq tamarpetci! | |
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Yup'ik/Cup'ik Region by Barbara Liu:We must remember since the inception of this project, the Yup'ik/Cup'ik elders and teachers are the key players in contributing to the development of curriculum content. It involves the Yup'ik/Cup'ik language expertise to adapt the math, science and other content areas within the State and district school standards. The Bristol Bay Campus (BBC) and LKSD have had supplemental meetings according to its MOA with the elders and teachers in 1996. Most recently, four Native teacher delegates from LKSD and three Kuskokwim Campus instructors participated as observers at a subregional meeting sponsored by BBC, October 25-27 in Dillingham. Elders and teachers of Dillingham City and Southwest Region schools participated in the three-day weekend meeting with participants from New Stuyahok, Ekwok, Kolignak, Manoktak, Dillingham, Aleknagik and Togiak. During the meeting in Dillingham, the Ciulistet Research Team provided techniques for teachers in developing thematic content with participating elders' knowledge. The theme for both regional meetings presented by the Ciulistet Research group focused on specific regional geography, i.e. traditional travel routes between the Kuskokwim and Bristol Bay and traditional place names situated around the above villages. Our initiative for 1997 is Culturally Aligned Curriculum Adaptation. This initiative asks educators to create a climate of exchange that can happen between the school and community. This requires some planning time in school including community resources in order to develop locally culturally adapted lessons. The Department of Education (DOE) and Alaska RSI will work with models underway in many classrooms within our region. Peggy Cowan with DOE will be planning regional meetings with educators from Lake & Peninsula, Dillingham City Schools, Southwest Region, Yupiit, Lower Yukon and St. Mary's School Districts as funds allow for covering travel and expenses. | |
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Yup'ik/Cup'ik Region: Kuspuk Native Educators Get Organized by Esther Ilutsik:A meeting of the Native educators (serving as the KSD Curriculum Committee on Cultural Standards) was held on November 16, 2002, called by Cheryl Jerabek, federal programs director and Peggy Wolfe, curriculum director of the Kuspuk School District. Also in attendance were Yup'ik Region Lead Teacher Esther Ilutsik and Kim Langton, KSD superintendent. In addition to exploring the idea of creating a local Native educators association, the committee addressed the development of cultural standards and the use of cultural thematic units. Following the formalities of the meeting and with support and encouragement from Superintendent Langton, the Native educators present unanimously voted to create a Native educators association. They elected the following interim board: Evelyn Chamberlain as president, who is a certified Native teacher from Crow Village Sam School in Chuathbaluk with about 40 students and four certified teachers serving the students; Julia Dorris as vice-president who comes from George Morgan Senior High School in Kalskag, where she co-teaches a cultural class with fellow board member Margaret Mute, instructional aide under the direction of Principal Jon Wehde with 86 students in levels 7-12; and Molly Sakar as secretary/treasurer who comes from Johnnie John Senior School in Crooked Creek where she teaches at the secondary level. Others serving on the interim board include Jon Berkeley, primary teacher at Auntie Mary Nicoli Elementary School; Anastasia Levi, primary teacher at Joseph and Olinga Gregory Elementary School in Upper Kalskag; Sally M. Hoffman who works at the Kuspuk district office providing school support; and Mary Groat, primary teacher who teaches at Zacker Levi Elementary in Lower Kalskag. The Kuspuk School District covers over 12,000 square miles with a population of about 1,775 people. It includes the following villages: Upper Kalskag, Lower Kalskag, Crooked Creek, Chuathbaluk, Aniak, Red Devil, Stony River and Sleetmute. All these villages are accessible only by air and river travel. The district office is located in Aniak-the town the directly links the surrounding communities to the outside world. We extend a welcome the Native educators of the Kuspuk School District and look forward to working with them. | |
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Yup'ik/Cup'ik Regional Report by Barbara Liu:From the mouth of the Yukon, where it spills out to the Bering Sea, Yukon communities stretch inland to Russian Mission. Two school districts serve about twelve communities on the Yukon. Along the Kuskokwim that spills out to the Kuskokwim Bay, communities stretch inland to Chauthbaluk. Three school districts serve about thirty communities on the Kuskokwim and it's tributaries including Nunivak Island community in the Bering Sea. Another isolated Yup'ik community in the eastern part within the Kuskokwim Mountains is served by an interior school district. On the Nushagak and it's tributaries, communities stretch inland to Koliganek from Nushagak Bay. Two school districts serve more than eight communities including Togiak Bay communities. From Kvichak Bay which connects to Illiamna Lake, communities spread inland to Igiugig and to Nondalton beyond Illiamna Lake. Two school districts serve about fifteen communities including some Alaska Peninsula communities. One school district serves a coastal community near Hooper Bay and all the others are served by other districts I mentioned. More than sixty southwest communities are served by ten public school districts. This large area is also served by two Native health organizations, regional Native corporations, and the University of Alaska Fairbanks' rural campus. It is home to a large wetland reserve and rural communications network. This year, a region-wide effort to develop Yup'ik/Cup'ik math and science curricula will begin. Some documentation of Native oral history and relevant curricula have already begun within the area. In addition, relevant staff training models will be developed with two of the largest school districts-Lower Kuskokwim and Lake and Peninsula School District and Kuskokwim and Bristol Bay Campus. Charles Kashatok, Larry Hill, Cecelia Martz and Esthur Ilutsik represented Lower Kuskokwim School District, Lake and Peninsula, Kuskokwim Community College and BBC at the December consortium meeting in Anchorage. In the next few weeks I plan to get in touch with all the school districts, health organizations, corporations, media and area federal agencies in an effort to find out what's available and assess what we can focus on future collections. Thank you for your help with this project. Tua-ingunrituq! My home office mailing address is Barbara Liu, Yup'ik Regional Coordinator, Box 2262, Bethel, Alaska 99559. My name is Barbara (Nick) Liu. I recently joined the ARSI team as the Yup'ik Regional Coordinator. I am from the Kuskokwim and grew up between Nunapitchuk (forty air miles northwest of Bethel) and Bethel. My immediate family is well known throughout the delta and likewise have many extended relatives from the Kuskokwim and southwest coastal villages. Camai and hello to all. In my formal schooling, I completed studies to become a certified elementary teacher and after that taught in K-12 schools for five years. I am married with three children living in Bethel for eight years now. Several years ago, I resigned from teaching to be home with my two small children. On a part-time basis I continued to teach Positive Yup'ik Parenting for adults. I am honored to be back in the work force with wonderful and exciting people and projects. My office is located at 231 Akiak Drive with a mailing address of P.O. Box 2262, Bethel, Alaska, 99559. I'd like to hear from anyone willing to collaborate with this project. Quyana! | |
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Yup'ik/Cup'ik Regional Report by Barbara Liu:In working with the project the past several months, I have stressed the need to provide Yup'ik/Cup'ik elders ample time and place to share their knowledge. Needless to say, our state's Native elders are the last living scholars of this knowledge Alaska RSI endeavors to capture. The past few months I've attended state and regional meetings and listened to plans and opportunities in education geared for our children. There are two general thoughts voiced at regional meetings by elders that I challenge all of us to address. The first translated statement is from a male representative from Kwigillingok who said, "You there, in a position to make decisions, are empty of elders knowledge; so am I and we have very few elders left who are full of that knowledge." At another meeting, the following translated statement was eloquently voiced by an elderly Kwethluk woman in her eighties, "It seems you're late in including elders in the school. You should have started including elders a long time ago." These statements amplify what our Athabaskan region coordinator reported in our last newsletter (Sharing our Pathways, vol. 1 issue 2, April 1996) calling it an emergency to utilize our resources while we can. Is it not time to place respectable elders in the forefront and pay them the respect that they deserve? Recently one bilingual director for a school district put it very well regarding indigenous knowledge: "We have to treat elders knowledge equivalent to Ph.Ds." If and when we act on this now- budgeting time for elderly men and women in the school setting-I believe our dying native languages have a chance for survival. Alaska Native language research from the 1970s indicates language loss continues as a serious threat and now it's too late to revive the Eyak language. First the land and now the language, but I believe we can fight the battle and win with the language. Elders must have a place in the system especially with the Yup'ik, Inupiaq and Athabaskan language immersion schools on the rise. Some of the key people that can make it work effectively are grandparents and parents who speak the language. Additionally, the Alaska RSI project must address education reform prioritizing the use of Alaska Native languages in regional elders' meetings. Clearly, as we continue to allow the English language to dominate everything, we will never connect and grow with our elders "doctorate" knowledge. Finally, the first Yup'ik immersion classes began in Bethel this past school year since the planning stages began nearly nine years ago. It started out with a couple of concerned teachers and parents who felt Bethel's bilingual program should improve. Loddie Jones, who now teaches one of the immersion classes, and myself were on a Yup'ik/Cup'ik-only talk show at the KYUK radio station. It was truly heartwarming as calls flooded supporting our endeavor. With the help of a young anthropologist doing research and presenting data to people who make decisions and many more parents who came out in support, Yup'ik immersion is now in motion. Workshops on it sure energized the state's bilingual conference in Anchorage this past winter. One conference participant I know put it this way, "That was the best workshop I went to in a long time." Well, in closing I want to say quyana to all those who make a difference with or without language immersion, especially to grandparents and parents for their patience and all the support you give outside the school setting. Wishing everyone a safe and constructive summer. "It seems you're late in including elders in the school. You should have started including elders a long time ago." | |
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Yup'ik/Cup'ik Regional Report by Barbara Liu:Four Native professionals are implementing activities in their areas that are directly or indirectly related to the Alaska RSI. Cecilia Martz, a Cup'ik associate professor at Kuskokwim campus, is interviewing elders and plans to go statewide with an audioconference course called "Yup'ik/Cup'ik Practices in Philosophy and Religion" (ANS 275, fall semester). This class fulfills the multicultural requirement for new teachers. Another class Professor Martz will offer is on "Alaska Native Language and Culture" (ANS 320, spring semester) using television and audio conference to present this course. Students can enroll where there are transponders for Live Net such as LKSD, LYSD, Yupiit and Bristol Bay. She is also doing cross-cultural communication workshops and inservices throughout the school year. Esther Ilutsik, of Bristol Bay Campus/Ciulistet Research Group Curriculum Project oversees the agreement with BBC and plans to host a fall meeting to demonstrate the process of collecting indigenous knowledge from elders. The Ciulistet Research Group has developed a method of collecting indigenous knowledge that has been very effective. The group is composed of elders, teachers and university professionals, sometimes including students within each of the village sites they work with. The group meets two times during the school year consulting with elders on specific topics, including evaluation, integration and method. The Ciulistet Research Group shared this process of collecting indigenous knowledge in conjunction with the LKSD 5th Annual Bilingual Education conference titled "Yup'ik World View II" from March 6-8, 1996 in Bethel. Their afternoon presentation provided a mini-version of their usual three-day, two-night intensive meeting. The Ciulistet Research Group presenters were elders Henry Alakayak, Sr. and Anuska Nanalook of Manuquutaq, Lena Ilutsik and Adam Caiggluk of Alaqnaqiq, Mary K. Active of Tuyuryaq, two certified teachers Sassa Peterson and Ina White both of Dillingham City Schools, bilingual specialist Evelyn Yanez of Southwest City Schools, teacher trainer Esther Ilutsik of Bristol Bay Campus/Ciulistet Research Group Curriculum Project and Dr. Jerry Lipka, Associate Professor with University of Alaska. The fall meeting, in conjunction with their MOA, will be held in Dillingham. The focus will be on training and sharing different kinds of teaching methodology with certified Native teachers. The Ciulistet team will look at a plan for integrating different units they've developed within the past five years into the classroom. Frank Hill, first and only Native superintendent of our vast region, will oversee the MOA for Lake and Peninsula School District with assistance from Greg Anelon. This district serves fifteen schools and the three Alaska Native cultural groups-Yup'ik, Athabascan and Aleut-that border within their geographic location. Superintendent Hill designated Greg Anelon, a certified Native teacher, to assist in documenting Yupiaq Ways of Knowing as well as identifying other certified teachers who can do the job. He is especially interested in the Ciulistet process after a year and a half of developing long range plans for the district in which there is an emphasis on incorporating a strong cultural strand into their curriculum. The MOA will enhance their mission and although somewhat behind in getting started they are committed to being involved. Charles Kashatok with Lower Kuskokwim School District administered part of the memorandum of agreement funds involving the Ciulistet Research Group Curriculum Project at LKSD's 5th Annual Native Educators Bilingual conference, which he also coordinates. Charles faxed invitations to other district schools with Yup'ik/Cup'ik bilingual staff to attend the conference offering to reimburse travel, lodging and registration cost. Representatives of school personnel from Bering Straits, LYSD, Yupiit and Iditarod participated, along with a troop from LKSD. The presenting team of elders and teachers from the Bristol Bay area conducted their five-hour workshop in Yup'ik. "Yup'ik Ways of Knowing" is our region's initiative this year so congratulations to all our four leaders in carrying out this challenging responsibility. Quyana! In closing, I have the privilege to answer to a teasing cousin who happens to be one of the leaders who knows what I'm going to say next because I talk so slow in Yup'ik. Well, part of my ancestors are "Cup'ik" from Qissunamiullret (old village near Chevak) and "Yup'ik" from Kayalivigmiullret (old village near Newtok) and Qinarmiullret (old village near Tuntutuliak). Tua-llu, Cup'ik and Yup'ik are modern terms for the original people and language of the Yukon, Kuskokwim and Nushagak Delta with a few coastal villages (Hooper Bay, Chevak and Mekoryuk) speaking the Cup'ik dialect and all others are Yup'ik dialect. Tua-i-ngunrituq! Barbara Liu | |
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Yup'ik/Cup'ik Regional Report by Barbara Liu, Yugtun "Makell":Waqaa, Camai-Y/Cugtun naaqiyugngalriani. Ciumek Qanrucuugamci caliamtenek Amiirairvigmi. Qula malrugnek cipluku tegganret quyurtellruut Mamterillermi pingayuni ernerni. Angayuqam ilagallruakut. Quyurtaqamta yugtarmi qanerturluteng Y/Cugtun augkut tegganret taillret nunanek waniug Kuinerraamek, Kassiglumek, Naparyaarmek, Cev'armek, Manuquutamek, Nanvarpagmek, Mamterrillermek-llu pillruut. Quyaviksugaput arcaqerluku Naparyaarmek temirtenrat ilagautellra taugaam cali tuingunrituurluku cam illiiniku tangrutenqigciiqngamta unitengravkut. Imiirat qanellrit wii caliaqciqanka. Cayarait arnat anguutet-llu allakaulaata avvluki piyugyaaqanka uumiku. Atam, ayuqestasiigutekluku melquliuyaram caliari amllertut. Angutet wall'u arnaungermeng pissutullruit. Caliaqellrit-llu pitat ayuqevkenani cayaralirluni taqellranun yaavet atuurkaurrluku. Uumiku pikumta avvluta angutet tegulallratnun piciqut. Arnat-llu pikata pitat caliaritnun amiilratnek, neqkiurluki, atuurkiullritnun. Augna tuai ayuqestassiigutekluku qanrutkaqa. Elitnaurutkanun ayagyuamta elicarcuutaitnun alngaqsugluki piinanemteni piyuutekluku. Cali maai uksuarumainanrani piyunarqekumta tegganret allaneqsugyaaqanka Mamterillermi Uivik tupailgan. Tua-i waten pitaunga. Uumiku pillerkangqerquma cali qanemciciqua. Ikayungcaquvet makut ciuliamta qanellratnun quyaciqua. Translation Hello readers, first off, I would like to let you know that the Alaska Rural Systemic Initiative Yup'ik/Cup'ik Elders Council met September 3-5. Twelve elders met in Bethel for three days. Oscar Kawagley was with us. We met at the Yup'ik/Cup'ik museum conducting meetings in Yup'ik/Cup'ik only, with elders from Quinhagak (Andy and Elizabeth Sharp), Kasigluk (Teddy and Eliza Brink), Hooper Bay (Jonathan Johnson), Chevak (Joseph and Lucy Tuluk), Manakotak (Henry Alakayak and Anuska Nanalook), Illiamna (Gregory and Evelyn Anelon, Sr.) and Bethel (Lucy Beaver). We (Alaska RSI) would like to send a special thank you to the spirit of our eldest elder from Hooper Bay, Jonathan Johnson, ninety-four, who passed on September 16. It's not the end; someday we shall see each other again, though we part physically. I will work on the collected documents. Traditional male and female roles are defined separately, so I prefer to do the same when the elders meet. For example, care of an animal, particularly one that has been caught, is a step-by-step process to acquire an end product from the raw resource. Using this example, men and women in different settings share varying experiences of animal care. From this perspective, math and science activities will be tasseled (like on a parka tassel) onto educational materials and curriculum adaptation. This fall I plan to hold more elders' workshops, gathering oral indigenous knowledge in Bethel before the month of December. That's it for now. Next time, God willing, I will have more to share. If you need assistance with Yup'ik/Cup'ik elders documentation, I am happy to help in any way I can. Piurci. | |
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Yupiaq Mathematics: Pattern and Form in Space and Place by Angayuqaq Oscar Kawagley:For Yup'ik people, according to elders Joshua Phillip and Fred George, the various parts of the body were their measuring instruments. The outstretched arms became the measure for the length of a fishing net. The closed fist defined the opening of the blackfish trap. Other units of measure, such as one arm's length, the distance from the elbow to the tip of the index finger, the span between the thumb and index finger extended, stepping off to mark the diameter of the qasgiq and various combinations of these became the units of measure for tasks such as making clothing, tools and shelter. Consequently, the clothing people wore and the tools needed for hunting and trapping were made precisely to fit the dimensions of the user. The women used precise patterns for making parkas and mukluks. The parka required the maker to look at the body of the person for whom it was to be made and to visualize proportions in body form (including bone structure and musculature) and size in order, for instance, to determine the number of ground squirrel skins needed. In sewing together the skins, the sewer is reminded of the family history of the patterns, tassels, decorative designs, and the use of various furs, taking advantage of their beneficial qualities. The Alaska Native people also had a numbering system (Lipka, 1994). For the Yupiat people, their numbering system used a base of twenty. Ten fingers and ten toes are needed to make a complete person. The digits are attached to appendages which are in turn attached to the body. The counting system was necessary for determining the number of furs needed to make an article of clothing. For example, it takes 45 squirrel skins or six otter skins for a man's parka. For netmaking, special wooden measuring tools were constructed, again using body parts to determine the width for different species of fish. However, there was no need to count the precise number of dry fish to last the whole winter. This was done by estimating how much storage area needed to be filled with fish to feed the family and dogs, provide for ceremonies and share with others. Always, they had to have food supplies beyond the immediate needs of the family. Sharing and reciprocity were key to their preparations. Thus, for the Yupiat people it was not necessary to quantify in precise numerical terms, but rather in proportional terms relative to size of family, time until next food supply would be available, weather conditions and nutritional uses of various foods. The Alaska Native people had many geometric designs in the things they made such as utensils, fishtraps, weirs, clothing designs and ceremonial paraphernalia. Again, it was not necessary to quantify in terms such as surface area, degree, angle, volume and other numerical dimensions. Such information alone would be considered insufficient knowledge for you were also required to know the history of the design, its replication of a natural or spiritual form, the meaning of the color and the story behind the artifact. The Alaska Native people also had no precise measurements for distance such as feet, meters and miles. Rather, distance was calculated qualitatively-measured more in terms of time and terrain than distance. The Yupiaq person would consider the mode of transportation, weather conditions, topography over which he would have to traverse, history of various sites that one would encounter along the way where food is available and, if traveling a great distance, where logical and safe rest areas were located. In considering the above, one can see that units of measure for distance alone would have rendered their knowledge incomplete and unreliable as a basis for moving from one place to another. The all-important knowledge of place would be lacking in the details that are necessary for the landscape to merge with the mindscape. Space and time were thought of differently too. Space was a multidimensional place that the human, spirit and nature occupied at the same time. The self or consciousness was considered to be time and timelessness at the same time. One accomplished what needed to be done at the right time. There was a place and time for everything. Timing in drumming and singing was important, however there was no need for a metronome because it was implicit in the act itself. To pay attention to such a device would detract from the sacredness of song, beat, motion and story. The circadian rhythm of the universe was the sacred timepiece of the Native people. Western mathematics and sciences, because of their emphasis on objectivity and detachment, introduce us to an abstract and lifeless world that has a tendency to set us apart from the rest of our relationships in the universe. However, with fractal geometry and the new sciences of chaos and complexity, the Western thought-world seems to be shifting from the quantitative and impersonal study of tangible "things" and is becoming more attuned to the qualitative dimensions as more and more of its members recognize the importance of inter-relationships (Capra, 1996). Western scientists constructed the holographic image which lends itself to the Native concept of everything being connected. Just as the whole contains each part of the image, so too does each part contain the makeup of the whole. The relationship of each part to everything else must be understood to get the whole picture (Wilber, 1985). We are finally getting there. There are many bright Native people who would make excellent elementary or high school teachers. Many of these students have problems understanding mathematics, in part because teachers don't themselves recognize it as another way of knowing with a language and logic of its own. We present mathematical abstractions as though the purpose was to practice the virtuosity of the human mind and its creativity and we lose sight of its practical applications. Native students often have trouble visualizing abstract mathematical constructs and their application to real life. Perhaps, we can overcome this problematic academic gatekeeper by introducing Native students to recognizing and understanding the patterns and forms in their own world through which they can visualize the problems and then move from qualitative to quantitative explanations. From the tangible we can go slowly into the intangible. The interest that such an approach can spark is evident in the work of the Inupiaq students from Kaktovik, who have created their own system for representing Inupiaq numerals (Bartley, 1997). We are in a modern world which was described ably by Lewis Carroll in Alice in Wonderland: "Now, here, you see, it takes all the running you can do to keep in the same place. If you want to get somewhere else, you must run at least twice as fast as that!" New information is bombarding us from all quarters with entropy setting in and the decay of knowledge brings about confusion. It behooves us then to slow down and see what knowledge and information will help us to build the kind of world that we would like. What aspects of mathematics and the sciences will help free us from the obsession with self and materialism? We can learn from the way our ancestors made sense of the world and used keen observation of patterns and form in relation to space and place to maintain balance between the human, natural and spiritual worlds. You see, our problem is a crisis of consciousness. Ralph Waldo Emerson once wrote, "Society is in conspiracy against the manhood of every one of its members. Society is a joint-stock company in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty of the eater." We experience resistance to making change in the world, but our efforts must continue with spirit and determination. References Capra, F. (1996). The Web of Life: A New Scientific Understanding of Living Systems. New York: Doubleday. Lipka, J. (1994). Culturally Negotiated Schooling: Toward a Yup'ik Mathematics. Journal of American Indian Education, 33(3), 14-30. Lopez, B. (1986). Arctic Dreams: Imagination and Desire in a Northern Landscape. New York: Charles Scribner's Sons. Wilber, K. (1985). The Holographic Paradigm and Other Paradoxes: Exploring the Leading Edge of Science. Boston: New Science Library. Bartley, W.C. (1997). Making the Old Way Count. Sharing Our Pathways, 2(1), 12. (Available from the Alaska Native Knowledge Network) | |
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Yupiit School District Yup'ik Immersion Camps by Sophie Kasayulie:In visiting the sites it was encouraging to see students at work learning about their culture, doing hands-on activities, stringing smelts to dry and listening to the teacher speaking only in the Yup'ik language. The Elders were the key people teaching students in the classroom and outdoors about the Yup'ik lifestyle. The Elders participating were John Peter, Elijah Napoka and Lucy Demantle from Tuluksak; Mary Ann Jackson from Akiak and Frederick George, Olinka George and Elizabeth Peter from Akiachak. The crafts made in Akiak were qaspeqs and headdresses made of felt and beads. The day we were in Akiak, the students were stringing smelts to dry and hung them at John Phillip's fishcamp. All the students were given willow strands tied together and then they proceeded to fill them with fish hooked through the gills. In Tuluksak the students made qaspeqs, sewing by hand and later finishing with sewing machines. The crafts made were displayed at the gathering of the students which was held in Akiak. In Tuluksak, the older boys and girls were taken to a campsite where they built a fishrack and smokehouse. The site of the immersion camp will be the permanent place for students to traditionally prepare fish for the cold winter days. Since the nets and the uluaqs were made last year, the nets were ready to be set and the older students learned the best fishing areas to set them. The Elders and instructors took the students on an excursion and studied local plants that grow around the area. They collected plants that are edible and medicinal. The main plant in the area, rhubarb, grows plentiful on the bluffs of the high ground of the tundra. Tuluksak brought a huge pan of rhubarb akutaq to the gathering feast. The medicinal plants were given to the Elders that came to the gathering of the students in Akiak on June 10, 1998. The students displayed crafts and served traditional food at the potlatch. Each site attending the gathering performed for the audience and listened to the Elders give speeches, telling students and parents how important our language is to our culture. Parents commented that they would like to speak more in Yup'ik to their children. The highlights of the program in Akiachak were collecting tundra plants and rhubarb from the bluffs on the Kuskowa River, making three five-gallon buckets of suluunaq (salted fish) for the school, and going to Mary M. George's fishcamp and actually cleaning and cutting fish. The students were given instruction on how to make tepa, fermented fish heads, a delicacy of the Yupiit. We also brought in dried fish to the smokehouse and put away half-dried fish for the school. Frederick George, an Elder in Akiachak, taught students to fish and learn about the actual fishcamp life. Mr. George taught survival skills before the students were taken on a trip to the bluffs. The Elders in each community were willing to share their knowledge and worked with the students as they learned more of their language and culture. One problem we encountered occurred in Tuluksak when we found out we were building a fishcamp on someone's Native allotment. In the future we will work directly with the corporation and land owners to establish fishcamp sites in each village. In order to reach all the students enrolled in the school we need to have an immersion school during the school year. I feel it is important for each student to learn about the culture and to learn more about the language. We included young parents with preschool children who came to help their children make qaspeqs and identify plants that were gathered from the field trips. We need to include more parents in the Immersion program and get them involved in their children's learning. I have learned with the students; I have become more appreciative of my surrounding and still want to learn more with them. How fortunate our students are in this time and age. I would like to thank the Elders for all their participation and time spent with the students, as well as the parents for letting their children attend the immersion camps. | |
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Yupik Region: The First AKRSI MOA Meeting in Bethel: Multiple Districts Speaking as One by John Angaiak:Some recalled the Y-K Native Education Summit of April 24-25, 2002 in Bethel, Alaska. It was designed to introduce AKRSI to the region through the theme, "Bringing the Minds of Community and School Together." At last week's follow-up planning meeting, the theme rang again-it was an in-depth meeting. Everyone gathered in the AVCP Tugkar Building conference room. After introductions, the activity reports were given from each school district. It was good to hear reports coming from all sectors of the Y-K region. Everyone was eager to hear what their neighbors were doing with culturally-relevant programs and everyone needed to be heard and be counted. The new AKRSI lead teacher for the Yup'ik region, Esther Ilutsik, was introduced as she joined the meeting, she explained her role and took vital information from each MOA partner so she can do the job right. Two Elders attended and the school district presentations set the tone for the rest of the meeting. This report summarizes the highlights of the meeting. The group set its own goals, including the following: * Cultural relevancy should be broad enough so that each school district is not locked into one set of goals and can incorporate local relevancy. * Native teachers should get together with the lead teacher. The lead teacher will visit all sites, attend in-services and generally be a walking Native education dictionary. * The group should network among all MOA partners-they wrote down their email addresses and phone numbers. The regional coordinator encouraged them to talk among themselves and compare notes in order to deliver quality and unique culturally-relevant programs. * Each district should have its own goals but share them with others. * They will file their written reports with the coordinator's office which will then be compiled to be shared with MOA partners. * They will obtain a commitment from school districts for AKRSI implementation to guarantee success. The group also discussed how often they should meet for consistency and continuity. Two options came forth: three meetings (fall, winter and spring) or one planning meeting in the fall and a regional Native education summit in the spring. The coordinator informed them that he would negotiate the options. The group came with clear purpose. They left with clear goals. They found a place to share and feel victorious. | |
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