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 Contact information in earlier issues could be outdated.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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VOLUME 6, ISSUE 5 |
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Culturally-Responsive Guidelines For Alaska Public Libraries:Preface The Culturally-Responsive Guidelines for Alaska Public Libraries were developed by a group of Alaskan library directors* at a workshop facilitated by Dr. Lotsee Patterson and sponsored by the Alaska State Library. The goal of the workshop was to develop guidelines to help public librarians examine how they respond to the specific informational, educational and cultural needs of their Alaska Native users and communities. These guidelines are predicated on the belief that culturally appropriate service to indigenous peoples is a fundamental principle of Alaska public libraries and that the best professional practices in this regard are associated with culturally-responsive services, collections, programs, staff and library environment. While the impetus for developing the guidelines was service to the Alaska Native community, as the library directors worked on the guidelines it became clear that they could be applied to other cultural groups resident in Alaska. The guidelines are presented as basic statements in four broad areas. The statements are not intended to be inclusive, exclusive or conclusive and thus should be carefully discussed, considered and adapted to accommodate local circumstances and needs. The guidelines may be used to: * Review mission and vision statements, goals, objectives and policies to assure the integration of culturally appropriate practice. * Examine the library environment and atmosphere provided for all library users. * Review staff performance as it relates to practicing culturally specific behavior. * Strengthen the commitment to facilitating and fostering the involvement of members of the indigenous community. * Adapt strategies and procedures to include culturally sensitive library practices. * Guide preparation, training and orientation of library staff to help them address the culturally specific needs of their indigenous patrons. * Serve as a benchmark against which to evaluate library programs, services and collections. * These guidelines were developed by: Judith Anglin, Ketchikan Stacy Glaser, Kotzebue Nancy Gustavson, Sitka Marly Helm, Homer Greg Hill, Fairbanks Ewa Jankowska, Kenai Tim Lynch, Anchorage Dan Masoni, Unalaska Carol McCabe, Juneau David Ongley, Barrow Lotsee Patterson, Facilitator Karen Crane, Director, Alaska State Library George Smith, Deputy Director, Alaska State Library Nina Malyshev, Development Consultant, Alaska State Library Library Environment * A culturally-responsive library is open and inviting to all members of the community. * A culturally-responsive library utilizes local expertise to provide culturally appropriate displays of arts, crafts and other forms of decoration and space design. * A culturally-responsive library makes use of facilities throughout the community to extend the library's mission beyond the walls of the library. * A culturally-responsive library sponsors ongoing activities and events that observe cultural traditions and provide opportunities to display and exchange knowledge of these traditions. * A culturally-responsive library involves local cultural representatives in deliberations and decision making for policies and programs. Services And Programs * A culturally-responsive library holds regular formal and informal events to foster and to celebrate local culture. * Culturally responsive programming involves members from local cultural groups in the planning and presentation of library programs. * Culturally responsive programming and services are based on the expressed needs of the community. * Culturally responsive programming recognizes and communicates the cultural heritage of the local area. * Culturally responsive services reach out and adapt delivery to meet local needs. Collections * A culturally-sensitive library provides assistance and leadership in teaching users how to evaluate material about cultural groups represented in its collections and programs. * A culturally-responsive library purchases and maintains collections that are sensitive to and accurately reflect Native cultures. * A culturally-responsive library seeks out sources of materials that may be outside the mainstream publishing and reviewing journals. * A culturally-responsive library seeks local community input and suggestions for purchase. * A culturally-responsive library incorporates unique elements of contemporary life in Native communities in Alaska such as food gathering activities and the Alaska Native Claims Settlement Act (ANCSA) into its collection. * A culturally-responsive library encourages the development and preservation of materials that document and transmit local cultural knowledge. * A culturally-responsive library makes appropriate use of diverse formats and technologies to gather and make available traditional cultural knowledge. * A culturally-responsive library develops policies for appropriate handling of culturally sensitive materials. * A culturally-responsive library reviews its collections regularly to insure that existing materials are relevant and appropriate. * A culturally-responsive library collects materials in the languages used in its community when they are available. Library Staff * The culturally-responsive library reflects the ethnic diversity of the local community in recruitment of library boards, administrators, staff and volunteers. * A culturally-responsive staff recognizes the validity and integrity of traditional knowledge systems. * Culturally-responsive staff is aware of local knowledge and cultural practices and incorporates it into their work. For example, hunting seasons and funeral practices that may require Native staff and patrons to be elsewhere, or eye contact with strangers, talkativeness or the discipline of children. * A culturally-responsive staff is knowledgeable in areas of local history and cultural tradition. * A culturally-responsive staff provides opportunities for patrons to learn in a setting where local cultural knowledge and skills are naturally relevant. * A culturally-responsive staff utilizes the expertise of Elders and culturally knowledgeable leaders in multiple ways. * A culturally-responsive staff will respect the cultural and intellectual property rights that pertain to aspects of local knowledge. * Culturally-responsive library staff members participate in local and regional events and activities in appropriate and supportive ways. | |
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Documenting Indigenous Knowledge and Languages: Research Planning & Protocol by Beth Leonard:I have been preparing a research proposal for the Interdisciplinary Ph.D. program at UAF that focuses on "Athabascan Oral Traditions: Deg Hit'an1 Narratives and Native Ways of Knowing." Much of my current research and language learning centers on kinship and (personal) family histories. Hopefully this research will serve dual purposes in terms of both academic significance and potential value to the Deg Hit'an community. 1. The term Deg Hit'an ("local people" or "people from around here") is used to refer to the people of Anvik, Shageluk and Holy Cross. Osgood (1936) and subsequently the 1982 ANLC Native Languages map used "Ingalik" which is not a Deg Hit'an word but a Yupi'k word meaning "lice infested." Research by indigenous researchers for the benefit of indigenous communities also dovetails with political/postmodern movements of self-determination, autonomy and cultural regenesis. Maori researcher, Linda Smith (1999) states: "The cultural and linguistic revitalization movements have tapped into a set of cultural resources that have recentred the roles of indigenous women, of Elders, and of groups who had been marginalized through various colonial practices" (p. 111). Although some Deg Hit'an Elders were recorded during the Alaska Native Literature Project and more recently during the development of Deg Xinag Dindlidik: Deg Xinag Literacy Manual there remain several Elders who have not had a chance to record traditional stories and/or lend their perspectives to the history of this area. Deg Hit'an narratives will be valuable as language maintenance efforts proceed and more emphasis is placed on integrating Native knowledge and history into the school curriculum through projects such as the Alaska Rural Systemic Initiative. Researcher's Background I grew up in Shageluk, Alaska, an Athabascan village on the Innoko River located in the lower-middle Yukon area. I also spent four years in neighboring Anvik, a village on the Yukon approximately 30 miles from Shageluk. My father is James Dementi of Shageluk, a multilingual speaker of Deg Xinag and Holikachuk Athabascan and English. My mother, Jean Dementi, who died in 1988, was a non-Native woman who came to Alaska from California as an Episcopal nurse-evangelist. In 1976 she became Alaska's first woman ordained to the priesthood in the Episcopal church. Due to a variety of socio-historical influences, most people of my generation did not learn to speak Athabascan. Both the early Episcopal church missionaries and the territorial and Bureau of Indian Affairs schools mandated English and parents had been told not to teach their children the Athabascan language. During the time I lived in Shageluk and Anvik, there were no Athabascan language programs in place in either the school or community. I do, however, remember the first linguists from the Alaska Native Language Center (ANLC) who came to the Shageluk area to work with speakers during the early 1970s. My father and other relatives often worked as consultants in these early language documentation and translation efforts. This contradiction in Native language status, i.e. continuing suppression of local language and culture by churches and schools versus promotion by prestigious outside academic interests, conveyed ambiguous and confusing messages to communities struggling to maintain their local cultures. Barriers and Challenges in Language Learning In my current role as language learner-along with other language learners from the Deg Hit'an area-I find myself struggling with the best way to learn the Deg Xinag language and share the knowledge I have documented. Although many of us as language learners work directly with linguists, obvious differences between English and Deg Xinag Athabascan are not articulated and we (the learners) are forced to stumble along as best we can. I believe this is due in part to the lack of knowledge of the deeper Athabascan cultural contexts and constructs and the failure to document language beyond the lexical and grammatical levels. I was an undergraduate linguistics student when I began my study of Deg Xinag. At that time I had no experience in learning a non-European language and was accustomed to being taught conversational language by experienced teachers using immersion methods. I was also used to having an extensive collection of practical dictionaries and grammars at my disposal to assist in the learning process. Although there is not a published grammar for Deg Xinag, there are materials that can be used for language learning. To date, publications include one set of verb lessons, a language curriculum for elementary students, one literacy manual, two books of traditional stories, several short children's stories and a limited collection of supplemental learning materials. The verb lessons explain the linguistic structures at an elementary level for language learners, however, as stated above, significant cultural constructs and concepts are not addressed. Through my academic coursework I would often run across barriers to my own self-confidence in being able to someday speak Deg Xinag fluently. For instance, there is a whole body of research on second language acquisition that says if learning begins after adolescence, the learner cannot expect to become fully fluent in the second language. In a similar vein, linguists often describe Athabascan "as one of the most difficult languages in the world to learn," thereby insinuating that one needs to be of above-average intelligence to indeed even attempt such a process. As a learner and student I have been questioned as to the potential for true authenticity (purity) of Athabascan when learned as a second language and whether or not I think the "back velars"2 will drop out of the language. 2. Deg Xinag back velars are written with "kk" and "gg," for example, here is a minimal pair which represents both the front and back velars "gag" (berry) and "ggagg" (animal). I began my own language learning by asking for phrases in the languages and listening to taped narratives and literacy exercises. I also would sit down with my father and go through sections of the noun dictionary to find the literal meanings of words. I found that, although writing and studying written language is not considered the best way to learn conversational language, it provided a base for further understanding of the language structure and helped with learning the sound system. I continue my study of conversational language through regular interactions with various members of my immediate and extended family. Sometimes this learning takes place in more formal environments such as the ANL 121/122 audioconferences or Athabaskan Language Development Institute's on-campus classes. On most occasions this learning takes place through ''Deg Xinag English Sidithniqay James Dementi, Jean yi xivi'ezre'. Sito' Didlang Tochagg nadheyonh. Vidadr (sivadr) Katherine, Susan, Louise yi xivi'ezre'. Katherine Dzox-tsey dhido. Katherine vichoy Patrick viyix dhido yi. Louise viqing' Richard yi Qay Xuchux xiditl'tth'e. Sito' vichidl (sitoy) Gilbert vi'ezre'. Gilbert vi'ot Eleanor yi Cantwell xiditl'tth'e. Singonh California nadheyonh. Vichidl (sidhi'a) Keith, Don yi xivi'ezre'. Don vi'ot Lucille yi Santa Barbara California xiditl'tth'e. Vidadr (siq'oy) Yvonne vi'ezre'. Yvonne viqing' Richard yi Redding California xiditl'tth'e. Sitsiy Charlie Cikal Dementi, Charles Aubrey yi xivi'ezre'. Sitsiy Charlie Dementi Dishkaket nadheyonh. Sitsey Lena Phillips Dementi, Ruth Aubrey yi xivi'ezre'. Sitsey Lena Dementi eggijitno', Niteghelinghdi' yi nadheyonh. Sitsey viyi xethdlan Clara, Albert xivi'ezre'. Beth Dementi-Leonard si'ezre'. Deg Hit'an itlanh. eggijitno', Dzox-tsey, Qay Xuchux, Gitr'ingithchagg xinasiyonh. University of Alaska Fairbanks School of Education q'u'isineyh. Siqing' Michael Leonard vi'ezre'. Clear AFS q'u'idineyh. Siyotr'a' Samantha vi'ezre'. Fairbanks tr'iditl'tth'e. My parents are James and Jean Dementi. My father grew up in Swiftwater (on the Innoko River). His younger sisters (my aunts-father's side) are Katherine, Susan and Louise. Katherine lives in (new) Shageluk. Her grandson Patrick lives at her house also. Louise and her husband Richard live in Anchorage. My father's younger brother (my uncle-father's side) is Gilbert. Gilbert and his wife Eleanor live in Cantwell. My mother grew up in California. Her younger brothers (my uncles-mother's side) are Keith and Don. Don and his wife Lucille live in Santa Barbara. Her younger sister (my aunt-mother's side) is Yvonne. Yvonne and her husband Richard live in Redding, California. My grandfathers are Charlie Cikal Dementi and Charles Aubrey. Charlie Dementi grew up in Dishkaket. My grandmothers are Lena Phillips Dementi and Ruth Aubrey. Lena Dementi grew up in Old Shageluk and Lower Village. Her siblings are Clara and Albert. My name is Beth Dementi-Leonard. I am Deg Hit'an Athabascan. I grew up in Old Shageluk, New Shageluk, Anchorage and Anvik. I work for the UAF School of Education. My husband's name is Michael Leonard. He works at Clear AFS. My daughter's name is Samantha. We live in Fairbanks.'' informal interaction with speakers through visits or phone conversations. I still use a variety of learning methodologies, including writing the language on a regular basis. One of the more popular ways to teach/learn language involves a method called Total Physical Response (TPR). In English this would require the use of the imperative mode to give a series of commands which require some action on the part of the learner, e.g. come here, open the window, close the door, etc. In Deg Xinag, however, many of these do not equate to commands but describe instead what the subject is doing. In the case of "wake up" for instance (when speaking to a child), a more appropriate way to express this in Deg Xinag is "Xeedz tr'aningidhit he'?" which translates to "Are you waking up good?" Examples such as these reflect the deeper value system, i.e., a gentle way of relating to children as they awake. I am continually impressed with the Deg Xinag speakers' command of English and Athabascan and their strength and resilience considering the damage that has been done since contact. In the past there was a great deal of travel and intermarriage between the Deg Hit'an and Holikachuk areas, so many speakers have command of at least two Athabascan languages. As multilingual speakers, they are aware of our difficulties in learning these languages and are able to provide the context we often ignore. I have observed that in immersion or partial immersion situations, speakers will adapt their use of language so as to not totally overwhelm, but assist learners through individual levels of learning by varying the complexity of their speech. Language Learner As Researcher "Alaska Native worldviews are oriented toward the synthesis of information gathered from interaction with the natural and spiritual worlds so as to accommodate and live in harmony with natural principles and exhibit the values of sharing, cooperation, and respect" (Kawagley, 11). Kawagley's observations about Alaska Native worldviews are reflected in my initial research with the Ingalik Noun Dictionary. In reviewing this dictionary with my father, I found that the literal translations were not included. For a beginning language learner, literal translations provide a great deal of fascinating cultural information and further impetus for investigation into one's own culture. For example, the Deg Xinag words for birds, fish, animals and plants reflect complex and scientific beliefs and observations (Fig. 1.) Culturally Appropriate and Respectful Ways of Language Learning Learners, like myself, who do not have latent knowledge of the language, use a translation approach. Often we inadvertently ask for words or phrases for concepts that do not exist, or concepts that are expressed in very different ways in this cultural context. Learners also tend to provide an incomplete or sometimes total lack of context when requesting words or phrases. As English speakers, we nominalize and decontextualize many concepts, without realizing that Athabascan is a dynamic, verb-based language. One example of differences between Deg Xinag and English categorization reflects the way one would say "Where are you/where is it?" Xidanh is used when referring to people (e.g. Xidanh si'ot?-Where is my wife?), whereas xiday is used to refer to an animal or object (Xiday sileg?-Where is my dog? or Xiday sigizr?-Where are my mittens?) The same is true for counting people, animals or objects (nitayh/nitay). From what Deg Xinag speakers have said, using these words for "where" and "how many" show respect toward animals who might be offended if the wrong reference is used. This reflects a context of care and respect for animal spirits and other non-human spirits present in the environment, as well as the power of the spoken word. Fig. 1. English Deg Xinag Literal Translation black bear ggagg animal gichidl its/the little brother otter tixet'an (te xut'an?) water people (?) water snipe teyeg water spirit/shadow (its shadow reflects on the water?) junco legg ney "fish" it says (the junco calls when salmon are coming) yellow pond lilly vichingadh ethog muskrat's plate raven yixgitsiy your (plural) grandfather rusty blackbird yixgitsiy vozra raven his nephew puffball mushroom yixgitsiy nolchildl raven's (sewing) bag Fig. 2. Deg Xinag English Literal Translation Dranh ngi'egh ilyoth. It's snowing outside today. Today outside it is snowing. Getiy ghil yotth. It really snowed. Really it snowed. Chen ititlyotth. It started to snow again. Again it started to snow. Chen nititlyotth. It's started to snow again. Again it's started to snow. When learners request generic phrases for weather, for instance, it can be difficult for speakers to provide this information when not given a particular context. A more holistic context might provide the following information: * whether a phenomena is happening now, a little while ago, yesterday, last week, etc. * if a phenomena is/was happening for the first time during the specified time period, or is/was beginning again * variations in intensity-a little, very hot/really windy, etc. These limited examples gathered by members of the language class reflect both major and subtle changes in context (Fig. 2.) Documenting Oral Sources and Research Issues I write down new words and phrases gathered from speakers in my family during phone or face-to-face conversations and audioconference classes. I also record speakers (with their permission) when possible and have several tapes of recorded audioconference classes as well as phrase lists. In the past, I had not really thought about the proper way to obtain permission to record information either in writing or with audiovisual equipment. Often I would ask if I could record, but assumed the speakers knew I would use this information for learning purposes. Now I realize that there are a great many issues to deal with when documenting in writing or with audio/visual equipment, including: * Who should have ownership of audio/visual materials? * How will the material be used? * How will the material be cared for? * Where should materials be stored? * Who should have access to the materials? "Just Speak Your Language" Lately, it seems the endangered languages bandwagon is a popular vehicle for access to "other," providing many opportunities for publication through description and analysis of various Native language revitalization programs. Outside researchers continue to debate the authenticity and effectiveness of projects and programs from non-indigenous perspectives. Language revitalization, instead of being viewed holistically within social and cultural contexts, is often treated as strictly a linguistic venture, i.e. "just speak your language." "Just speaking your language" assumes abilities and resources are available to assist in this process. It involves learning cultural constructs and concepts often hidden in translation along with a myriad of other environmental, ideological and personal factors. Fortunately there are now indigenous educational models providing examples of contextual/situational learning that can be applied at a local grass-roots level. References Cited Kawagley, A. O. (1995). A Yupiaq Worldview: A Pathway to Ecology and Spirit. Prospect Heights, Illinois: Waveland Press, Inc. Smith, L. T. (1999). Decolonizing Methodologies: Research and Indigenous Peoples. London: Zed Books Ltd. | |
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Gail Pass Moves On:We have been fortunate throughout the life of the Alaska Rural Systemic Initiative to have highly talented and dedicated staff to breath life into the work we are doing. One who has been with us nearly from the beginning and has provided much of the glue that holds everything together has been Gail Pass, administrative assistant at the AFN office of the AKRSI. Gail has provided critical technical skills essential to keeping track of the many activities sponsored by the project; she has also been a valuable contributor to the thinking that has gone into shaping that work. Evidence of her insightful perspective on the inner workings of the world in which we live is reflected in a poem found on the back page of this newsletter, which she has provided as a gift to all of us on her move to a new position as a financial analyst with Alaska Communications Systems. The staff of AKRSI want to express our appreciation to Gail for her faithful service-with-a-smile over the years and we wish her good fortune as she moves on to new opportunities in her life. We'll be calling on you, Gail . . . ! | |
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Guidelines Adopted for Alaska Public Libraries by David Ongley:We are fortunate on the North Slope to have public libraries in all of our villages. We only have seven villages outside of Barrow though. AVCP in Bethel is working to form libraries in many of the 50 or so villages it serves. I hear of good things coming from Southeast Alaska as well. Sealaska and the Central Council of Tlingit & Haida Indian Tribes both recently received grants for library projects, as did Igiugig Village in the Cook Inlet area. Haines public library is working on a large project with the Chilkoot Indian Association. For the most part, however, very little is being done in larger towns and cities. Each year, the Alaska State Library hosts a three-day leadership institute that is fondly referred to as DirLead. Last October the directors of the 10 largest public libraries in the state met to learn ways they could better serve Alaska Natives in their libraries. As this was a significant departure from previous DirLead institutes, much credit needs to go to Karen Crane, the director of the State Library and several other key people, who immediately perceived the value of what was being proposed and provided firm support for the project. Father Michael Oleksa spoke for half a day about communication styles. For the next day and a half, Dr. Lotsee Patterson, a Comanche professor of library science at the University of Oklahoma, a preeminent expert on Native libraries across the country, worked with us to develop a set of guidelines for public libraries. These guidelines were based on those for schools, communities, teachers and parents already developed by the Alaska Native Knowledge Network. Immersion in the subject under Dr. Patterson's tutelage provided the intellectual stimulus that propelled the formation of smaller workgroups to consider four aspects of libraries where guidelines could be developed: the environment in which services are delivered, the programs and services offered, the collections that are developed and the staff that is employed in the library. Reassembling, the smaller groups brought proposed wording back. Revisions by the larger group were considerable. Work progressed quickly under Lotsee's direction. Directors took copies of the document to share with their libraries, communities and Native educational organizations. Feedback was sporadic and continued to trickle in through the spring of 2001. The changes that were suggested were forwarded to the entire group through their listserv. Almost every suggestion that came in improved the document and was easily incorporated into the wording. By June the document was completed to almost everyone's satisfaction. That document is now on the ANKN Web site at www.ankn.uaf.edu/standards/library.html. I believe several basic truths about libraries. I believe that, while books and libraries may have the appearance and tradition of a fundamental component of a white, European, imperialist institution, their equivalents exist in every culture in some form. I believe that by taking control of libraries and filling them with appropriate information, they can be transformed into institutions that serve people in the villages. In Alaska, we struggle on two fronts: getting libraries established in the villages and convincing the state legislature of the need to support them. Convincing a legislature dominated by representatives from the major urban areas of the importance of rural libraries is an uphill battle. It will probably remain a losing battle without the overwhelming support from the villages. I'm certain that the importance of libraries will eventually prevail and they will emerge as a force for cultural, linguistic, historic and economic independence in the future. On September 21, 2001 at the State Board of Education meeting, it was moved by board member Roy Nageak of Barrow to endorse the Culturally Responsive Guidelines for Alaska Public Libraries. The endorsement was approved unanimously. Those guidelines are included for use in your community. | |
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Guidelines for Strengthening Indigenous Languages:This booklet offers suggestions for Elders, parents, children and educators to use in strengthing their heritage language with support from the Native community, schools, linguists and education agencies. 28 pages, free. For more information on obtaining copies of these and other cultural guidelines, call the Alaska Native Knowledge Network at 907-474-5086 or e-mail dixie.dayo@uaf.edu. | |
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One Among Others by Gail Pass:See children, fathers and mothers. Acceptance of who you are in a crowd in amongst us, not above on a cloud. The difference of one in a crowd can make, little bits of change, opportunities to take. Learn from me as I learn from you, allow lessons in life to change you. Individualize all, humble your heart, You generalize a nation, hatred you start. This hatred you breathe, fear and detest, born from the compounds of vanity at best. Tolerate us, a nation of all flavors, respect family, friends and neighbors. See yourself as one among others, See children, fathers and mothers. | |
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Parenting & Teaching: One and the Same by Angayuqaq Oscar Kawagley:As I begin this article, I am reminded of the Yupiaq woman who had an irritated skin condition on her hands and was given a tube of ointment with an applicator. One night when she was awakened by the irritation, she reached over in the dark to retrieve the ointment and applied it to her hands. The next morning, she woke up and looked at her hands. She was astounded and bewildered. Her hands were completely red. She worried as to what was happening to her skin. She finally looked at the tube of ointment she had applied, and then laughed when she saw that it was a red Bingo dauber! During the last century or so, we, as parents and teachers, have been working blindly just as this woman because of the promises of the American Dream-promises of a quality education, a good job, a good home, earning top dollars and getting promotions. We have become Americanized to a high degree. In the process, we have been losing our Native languages and cultures. A recent newspaper article suggests that our Native languages are eroding and many will be gone within a generation. Will we, as parents and teachers, allow this to happen? Historically the American way has encouraged the loss of Native languages and cultures. The English language and its cultures continue to have a very voracious appetite and will devour our Native languages and cultures if we allow it. In the past, our children were born in a sod house or a tent at spring camp or delivered under an overturned skin boat in an emergency. From the outset the newborn is introduced to the voices of the family members, the words of the midwife, the hum of the wind, the sound of falling rain and the call of the Arctic loon. The newborn is already immersed in nature from its first moments of life. During the gestation period and after a given time, the child is talked to, sung to by the mother and exposed to family members eating, sleeping, doing work and playing. The child learns of the sounds peculiar to its parents' language, love and care bringing an indelible sense of belonging. The child is exposed to and lives within nature all its life. When the mother walks, the child is placed inside the parka on its mother's back. The child can then look around and see things from the same level as its mother and is treated as a beautiful living being. As the child progresses through its growing stages, the parents, grandparents and community members assess the talents and inner strengths the child might have. These are nurtured with the thinking that the community will become greater with a responsible and caring member. As the child grows older, the members look for ideas that the child expresses, skills it shows, its interaction with others and its respect for everyone and everything. There are rites of passage that are practiced as the child grows. The killing of a first mosquito, first pick of berries and other acts are times of joy by villagers and are reinforced by giving support and encouragement for continued growth, physically, intellectually, emotionally and spiritually. Puberty is a time of ceremony-the becoming of a woman or a man. First menstruation of a young lady is considered a time of power requiring that the young lady be housed apart and served only by the mother or grandmother for its duration. No work is required of her. As the young person matures, the community members may ask the youngster: "Have you counted your blessings lately?" In actuality, they are asking: "Have you counted your inner values, talents, strengths, important relationships and connectedness?" This connectedness is spirituality. Knowing this about oneself will make one beneficial to the community. With respect to discipline, the home must be a place of love, care, companionship and cooperation. If these are practiced, the child is well-behaved. If such ingredients are lacking in the home, how can the parents expect to discipline the child? If the home is dysfunctional, then where will the child find the love, care, attention and companionship they need? It is possible for a parent to be a teacher, but a teacher cannot really substitute for a parent, yet this is what we sometimes expect of the school. When teachers meet with parents, it is important that they encourage them to be loving, caring and attentive to their child's needs and then the teacher should reinforce the parents attention. As educators, we must try to make the classroom an environment where children can be with and of nature. Take them outdoors as much as possible. Have the children express their ideas of what is beautiful that they see in nature; guide them to begin to see beauty in oneself and in others, in one's village or in one's neighborhood. The young person will then begin to see the value of their own Native language and culture. This is an invaluable asset in one's life. From this, you begin to see that "community/place is an experience that is created." Quyana | |
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Southeast Region: Opening the Box of Knowledge by Andy Hope:A number of key presenters were not able to make it to the watershed workshop because of flight restrictions, so we will try to get the group together again in mid-November. The group participated in two teleconferences during the workshop. The first teleconference was with Jane Langill and Judith Roche of One Reel in Seattle to discuss the I Am Salmon curriculum project. Following is a brief description of the project: I Am Salmon: International Educational Program A multidisciplinary, multilingual, multicultural, multinational educational program for educators and children in salmon cultures around the North Pacific Rim. Following a challenge from Dr. Jane Goodall in 1994 and an international writing project held in 1998 with schools in Seattle and Japan (The Neverending Salmon Tale), an international team of educators met at Sleeping Lady Conference Center in 1999 and developed a pilot project for schools in Alaska, Canada, Oregon, Washington, Japan and Russia. Schools are creating and sharing work in many disciplines on the theme of salmon in local culture. The multilingual "I Am Salmon E-Learning Website" launched September 2001. Details can be obtained at www.onereel.org/salmon. From First Fish: One Reel's Wild Salmon Project One Reel had scheduled The Icicle River Children's Summit for September 19-23 in Leavenworth, Washington. Teachers and children from around the North Pacific Rim (including representatives from Washington State, British Columbia, Alaska, Japan and Kamchatka) were to meet for the first time to share materials and knowledge developed over the last two years. This meeting has been postponed, possibly until late spring of 2002. The Alaska representatives will be Inga Hanlon, a fifth grade teacher, and two of her students from Yakutat City School along with Lani Hotch, a high school teacher, and nine students from Klukwan School. In the meantime, I will continue to work with our Alaska I Am Salmon partners to link with One Reel's new website, http://iamsalmon.org, to offer access to curriculum resources. Our second teleconference was with Tom Thornton, who was stranded in Ontario, Canada on September 11. Tom serves as the director of the Southeast Alaska Native Place Name Project, which serves as the foundation for the Cultural Atlas project in which tribes and school districts work in partnership to develop multimedia educational resources. I am encouraged by the commitment of our respective partner school districts: Chatham School District (Klukwan and Angoon Schools) Hoonah City Schools, Sitka School District and Yakutat City Schools. Additionally, our tribal partners (Sitka Tribe of Alaska, Chilkat Indian village, Angoon Community Association and Central Council of Tlingit and Haida Indian Tribes of Alaska) have immeasurably strengthened our effort. Juneau School District is a valuable partner that continues to support projects like I Am Salmon. Our next task will be to schedule a staff development workshop and a GIS consortium meeting to work on various curriculum projects. We will also begin building an I Am Salmon listserv in conjunction with the ANKN. The events of September 11 overshadowed our meetings. The Southeast Alaska Tribal College organizational meeting was rescheduled for October. Though we weren't able to formally organize SEATC at this time, the people that did make it to Juneau decided to have a work session to develop recommendations for the SEATC trustees to consider when they finally do meet. The working group developed the following draft mission statement: "The mission of SEATC is to open our ancestors box of wisdom, knowledge, respect, patience and understanding." The Box of Knowledge serves as the logo for SEATC as well as a guiding metaphor. In Tlingit, Yaakoosgé Daakakóogu means "The box of knowledge that will be opened when people come to this college." I anticipate ten tribes will be founding members of the SEATC and representatives of those tribes will elect the board of trustees. | |
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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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VOLUME 7, ISSUE 1 |
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2002 Native Educators' Conference:February 3-5, 2002 held in conjunction with the annual Alaska Bilingual/Multicultural Education/Equity Conference February 6-8, 2002 Anchorage, Alaska The purpose of the Native Educators' Conference is to provide an opportunity for people engaged in education impacting Native people to come together and learn from each other's work and to explore ways to strengthen the links between education and the cultural well-being of indigenous people. Building on past themes, the theme for the 2002 NEC is "Nurturing Continuous Growth." For further information, contact: Virginia Ned ANKN/UAF PO Box 756730 Fairbanks, AK 99775-6730 Phone: 907-474-2477 or 474-1902 Fax: 907-474-5615 E-mail: fnvmn1@uaf.edu. For information regarding the 27th Bilingual/Multicultural Education/Equity Conference, contact: Dr. Bernice Tetpon Alaska Department of Education and Early Development 801 W. 10th Street, Suite 200 Juneau, AK 99801-1894 Phone: 907-465-8729 Fax: 907-465-3396. | |
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AISES Corner by Claudette Bradley:The AISES students have developed the NEWNET outreach program for high school students to educate them about AISES, plus science, mathematics, engineering and technology careers. The students have a tutoring program, which took several years to develop. As a result they have a weekly schedule of tutors available for all the mathematics courses and some science courses. The AISES students invite quality guest speakers in the science, mathematics, engineering and technology fields to meet with them in their biweekly meetings and work sessions. The University of Alaska Fairbanks chapter enjoys strong student leadership and good faculty support. Among the sessions at the national AISES meeting was a three-person panel on "Alaska Native Elders Impact on Education in Interior Alaska". Caroline Tritt-Frank of Arctic Village is a tenured teacher in Yukon Flats School District and is a master's degree candidate at the University of Alaska Fairbanks. Caroline spoke of her research on indigenous language immersion programs in New Zealand, Hawaii, Canada and Bethel, Alaska. This research is helping her develop a Gwich'in language immersion program in Arctic Village. In the same session Catherine Attla spoke of her work with teachers and students in Koyukon-Athabascan villages and the four books she has authored on Koyukon-Athabascan stories and beadwork. Catherine is an Elder from Huslia, Alaska and has many opportunities to work with educators and students helping them learn Koyukon-Athabascan traditions. Claudette Bradley spoke about culture-based science camps and science fairs held every year since 1996 in Alaska. Claudette is an Associate Professor at the University of Alaska Fairbanks and the Alaska Native Science and Engineering Society (ANSES) coordinator for Alaska Rural Systemic Initiative (AKRSI). The camps employ Elders from Interior villages and Native certified teachers. The Elders supply valuable Native knowledge about crafts, stories, animals and plants for students' science projects. The teachers assist the students in the development of their science projects at the camp and these are then entered in regional science fairs. The ANSES science fairs have two sets of judges: the scientists judge the research design and science knowledge in the projects and the Elders judge the project's value to Native culture and village life. Throughout the state ANSES holds regional culture-based, science fairs. These include the following: * Kodiak , November 2001 * Fairbanks Fair, December 6-7, 2001 * Juneau Fair, January 2001 * Kotzebue Fair, January 24, 2002 Pribolofs, Unalakleet and Bethel are currently planning to have science fairs just before the statewide fair in February, 2002. Two to four projects are selected as grand prize winners at each regional fair. The students who developed the grand prize winning projects have an opportunity to attend the ANSES statewide science fair in Anchorage February 3-5, 2002. The students and chaperones will stay at the Camp Carlquist Lodge about 30 miles outside of Anchorage. The judging of the projects will take place at the Carlquist Lodge and the awards will be presented at the Sheraton Hotel during the Tuesday luncheon of the Native Educators Conference. Sommer Stickman from Nulato, grade six with her project "Pitch: Will It Kill Bacteria?" Tamara Thomas and Kiera Abrams, grade nine, with their project "Can Spruce Trees be a Medical Application?" | |
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AKRSI Welcomes Gerald Sam:Gerald Sam was recently selected as the Native and Rural Education Support Specialist (formerly the AKRSI Regional Coordinator) for Interior Athabascan Tribal College. Gerald "Jerry" grew up in the Allakaket area, was a past AFN representative, has strong Tribal ties from his time as a village chief and council member, and has always been an advocate for tribal members on educational and other community issues. | |
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Alaska RSI Regional Contacts:Southeast Region: Andy Hope 8128 Pinewood Drive Juneau, AK 99801 907-790-4406 E-mail: fnah@uaf.edu Yup'ik Region: John Angaiak AVCP PO Box 219 Bethel, AK 99559 E-mail: john_angaiak@avcp.org 907-543 7423 907-543-2776 fax Iñupiaq Region: Branson Tungiyan PO Box 1796 Nome, AK 99762 907-443-4386 E-mail: branson@kawarak.org Alutiiq/Unangax Region: Teri Schneider Kodiak Island Borough School District 722 Mill Bay Road Kodiak, AK 99615 907-486-9276 E-mail: tschneider@kodiak.k12.ak.us Athabascan Region: Gerald Sam Tanana Chiefs Conference, Inc. Interior Athabascan Tribal College 122 First Ave, Suite 600 Fairbanks, AK 99701 907-452-8251 x3285 E-mail: gerald.sam@tananachiefs.org | |
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Alutiiq/Unangax Region by Moses Dirks:Mayumúlax madángis maangan waaga tíng aˆgusix, ayúxsix angalíqingáan, haladálix iqyaˆgihlikuqingaan, algaˆx qáwaˆx iniˆxsínaˆx qasadaasalix aygaxtaˆxtàkuˆx ukuˆxtàlix, angádan ting hanikàsix an'gilakalinàqing: Mayaˆgùlax aˆxtagálim manáaˆgnatxin maasahliikalka anuxtalka, manáaˆgnaning mahliidáqing anuxtáasalix íqyang ukangan hangadagáan uˆgáluˆx idgísix, qigaslílix achidálix, ngáan tíng iqyaˆgisxa, ilagáan aˆgálka uˆgalùˆxtagalikung, uˆgáluˆx ílan changatlakánka ákung, txín hatangnil amángus aˆgákuˆx, agalagáan iqyaˆgílix, uˆgaludaaˆgdagalikung, anáˆgis máasalakanka, inimáan uˆgaluningíin kadalíisalka, ukúuˆging alagàaˆxta táaman ting aˆgúsix ayúglaasaˆx akúqingáan, Kíin ukúungan halazaaˆgdagalílix áaˆgalix, ásix qidáaˆging agúu-kúma, qidahlíidaˆx líidaˆx tutálix, háangus hanikaqadáaming, tanaanuungan tíng iqyaˆgísix tanáanulix chalakuqingáan, Hamakux agatíkix qaˆgaˆxtálkix, qugáasanang anuxtadáking, cháayax íkin tutúsik agitálix áaˆgalix, tununákix tutalákan, hingáya malgáhlilix anuxtáangan aˆxtakúning málix, háangus aˆxtakuˆxtxíchix waya. Álix chaayachix súlix agíiˆxtxichix a wáy. -author unknown This is a song about a hunter who goes out hunting for sea mammals. He sees a sea lion surface in front of him, he feels confident that he can harvest this sea lion so he waits until it dives. He hurriedly goes in front of it and sees it surfacing. He pulls out his spear and spears the sea lion. But it does not penetrate the skin of the sea lion. Instead the sea lion gets startled and dives under. He continues to pursue the sea lion but he just gets his spear point dull. He gets discouraged and dispirited and feels like crying. He sits in his iqyax2 for a while and he continues on homeward. What saves him is the wonderful sound of the drums on the beach. He then goes up to the group and joins in the singing and dancing. The elusive sea lion!-this particular song I can relate to. Since then high-powered rifles replaced the harpoons and the skin boats have been replaced by aluminum skiffs with outboards. I have gone hunting for sea lions since I was eleven years old. I got my first sea lion when I was eleven. That feeling has always stayed with me. The reason why I wanted to write this piece is because a lot of the Unangan people have the opportunity to harvest sea lion for subsistence purposes but they don't. It is our birthright and a source of nourishment for the Unangan people. Going hunting is like a ritual for me because I am at peace with the natural surrounding and a power surge of spiritual feeling fills the air. It is hard to describe exactly what it is, but I am sure that a lot of the hunters experience that and know what I am talking about. I encourage more Unangan people to go out and experience that power surge. 1. From Unangam Ungiikangin Kayux Tunusangin o Unangam Uniikangis Ama Tunuzangis * Aleut Tales and Narratives, Collected 1909-1910 by Waldemar Jochelson, edited by Knut Bergsland and Moses L. Dirks. 2. The iqyax is a skinboat (English), quyaq (Iñupiaq) or baidarka (Russian). | |
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ANKN Curriculum Corner by Ray Barnhardt:Translating Standards to Practice-Science Performance Standards and Assessments A comprehensive resource document prepared by science teachers from throughout the state under the guidance of Peggy Cowan and Cyndy Curran, for use by the Alaska Department of Education, the Alaska Science Consortium and all science teachers (now available on the ANKN web site at http://www.ankn.uaf.edu/translating). Handbook for Developing Culturally Responsive Science Curriculum A concise teachers guide developed by Sidney Stephens in conjunction with the Alaska Science Consortium to provide assistance to teachers in the development of locally- relevant science units (http://www.ankn.uaf.edu/handbook). Village Science and Village Math Two teacher handbooks prepared by Alan Dick offering an extensive compendium of ideas for ways in which to connect the teaching of basic science and math concepts as reflected in the state standards using examples immediately at hand in a village setting. The teacher and student guides for Village Science are available on the ANKN web site at http://www.ankn.uaf.edu/vscover.html. The Village Math resources are currently in draft form and can be viewed at www.ankn.uaf.edu/villagemath for pilot testing by interested teachers. Questions or suggestions for either of these resources should be directed to Alan at fnad@uaf.edu. ANSES Chapters/Camps/Fairs Handbook A series of resource documents to assist teachers and school districts in sponsoring K-12 chapters of the Alaska Native Science and Engineering Society, which in turn sponsor science camps and Native science fairs. These resources are available on the ANKN web site at http://www.ankn.uaf.edu/anses. Subsistence Curriculum CD-ROM This CD-ROM if filled with a collection of curriculum resources for all grade levels and cultural regions around the theme of "subsistence". It is available from ANKN for experimental use by teachers as well as to solicit additional resource materials that can be included. Contact Sean Topkok for further information on this item (fncst@uaf.edu) Soos Koyukon Curriculum Model A curriculum model and guide prepared by Virginia Ned based on the design of a traditional soos, a form of food cache used by Koyukon Athabascan people. Please contact Virginia at fndmd1@uaf.edu for further information on this useful curriculum framework. Snow Science A curriculum handbook prepared by the Denali Foundation outlining ways to integrate traditional knowledge and Western science around the theme of "snow". This resource is nearing completion and will be made available through ANKN. Alaska Native Games: A Resource Guide This is an extensive collection and description of the traditional games that are featured in the World Eskimo-Indian Olympics, the Native Youth Olympics and the Arctic Winter Games. Prepared by Roberta Tognetti-Stuff, this document will give you everything you need to know to integrate traditional games into your teaching. It can be downloaded from ANKN at http://www.ankn.uaf.edu/ nativegames. Alaska Clipart Collection A collection of Alaska-oriented clipart assembled by Alan Dick that can be used by students and teachers to liven up the documents they produce. The collection is available in an easy-to-download format at http://www.ankn.uaf.edu/clipart.html. | |
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Athabascan Region: Tribute to the Minto Elders by Kathryn Swartz:Chief Peter John was born in Rampart and he is probably over 100 years old. He lost his parents when he was young and was sent to St. Mark's Mission School in Nenana where he learned reading and writing. He lived a subsistence lifestyle and married Elsie Silas when he was 25. Peter and Elsie had ten children and adopted another four. Today they have three daughters of their children living. Peter was a disciplined student of his own culture and he has also studied the Bible. He held the post of Village Chief on and off since 1945 and he was a central figure in the Alaska Native Claims Settlement Act. In the early 1990s, he was named Traditional Doyon (Chief) for the Interior Athabascans, a post he will retain for life (from The Gospel According to Peter John, 1996). Dorothy Titus was born October 22, 1911 at Four Cabins in the Minto Flats. She is the eldest of the children of Moses Charlie and Bessie David. Dorothy received very little education; she says just a little schooling at a time. In 1929, Dorothy married Matthew Titus of Nenana and they had nine children and adopted five. Dorothy says that Matthew worked on the boat all the time; she stayed at home with the kids and dogs. When Dorothy was young she used to do everything. She would tan all kinds of skins: moose, beaver, otter and muskrat. Her husband taught her to trap and hunt. "I once caught a rabbit and lynx in the same snare, the rabbit was around the lynx's neck." She also likes to help people; she is a kindhearted lady who gives without hesitation. Today, Dorothy enjoys crocheting, making baskets for sale, camping and going to church. Evelyn Alexander was born on December 25, 1916 to Little Charlie and Agnes Charlie, at Old Minto and she attended school up to grade two. During the winter they had to move out to hunt and trap. Evelyn says that there were no jobs in those days so she trapped and helped her dad provide for the family. She would help him build fishwheels and sleds. At a young age, she was recognized for her talent as a singer and she was asked to sing for others. Evelyn married Jim Alexander of Nenana in 1935. Together they had two children and they adopted six. Evelyn said, "I was really active. I was a dog musher, health aide, midwife and Sunday school teacher . . . " Evelyn's hobbies include making birch-bark baskets, going out camping and hunting, doing bead work, making vests, slippers, gloves and she also enjoys crocheting and knitting. Evelyn has received many awards, among them Doyon's 1998 Elder of the Year and AFN's 1999 Elder of the Year. Elsie Titus was born on June 1, 1919 to William Jimmie and Susie Silas in Old Minto. Her education went up to the third grade. She married Robert A. Titus and they had eleven children. She has previously worked as a kitchen helper at the Minto Lakeview Lodge. Her interests and hobbies are beadwork, sewing quilts, birch bark basket making, crocheting and she likes to knit mittens and socks. She also enjoys skin sewing and making things such as boots, slippers and beaver skin items. She also cuts out material for shirts, bedding and wall tents. Elsie's mother taught her about arts and crafts. There is a canoe at the university that she helped sew. Elsie climbed all the way up COD Hill this fall during the annual field trip, with some help from Bill Pfisterer! Chief Peter John Dorothy Titus Evelyn Alexander Lige Charlie was born on September 1, 1921. He started school in Old Minto, but then was sent to St. Mark's Mission in Nenana. He started to work as a deckhand on the riverboats before he was drafted into the Army in 1943. He served for three years during WWII in Attu and Shemya on the Aleutian Islands and in Cold Bay on the Alaska Peninsula. After he got out of the Army, he married Susie on March 16, 1947. Lige likes to work on all sorts of things, but he is known for his trapping, working on sleds, stoves, building cabins and houses. He works hard, especially in Old Minto every year when he usually builds a fish wheel. Lige and Susie put in a well at their fish camp downriver from Old Minto that both the Recovery Camp and the Cultural Heritage camp use. Pumping water has become a camp ritual and all appreciate being able to use the well. Susie Charlie was born March 16, 1928 at Old Minto. Susie was raised by Laura Charlie, Chief Charlie's wife, after her mother died when she was five. She went to school up to the fourth grade where she remembers just beginning to learn about fractions. She remembers never going to school for a full week, she always had to help the older ladies with chores such as cutting wood and cleaning. She and Lige had ten children and they raised four of their grandchildren. Susie worked as a school cook in 1969 until the village was moved in 1970. At that time Susie and Lige moved their family to Fairbanks for three years while Lige worked for the Highway Department. Susie also worked as a fee agent for ten years, helping people with paperwork. Then she worked as a cook and kitchen helper for the Senior Program and for Tanana Chiefs in Old Minto. When asked what kind of special interests she has, Susie replied, "Lots of things!" She enjoys singing, dancing, hunting, fishing, camping and berry picking. Josephine Riley was born October 28, 1929 to Titus John and Charlotte Albert. She went to the school in Old Minto up to the fourth grade. She believes good teachers were there and that is why all the Minto Elders can speak English well. Josephine was married to Harry L. Riley, Sr. and they raised 17 children. Josephine picked up odd jobs now and then as a substitute teacher and working during elections. She is also a homemaker. She has given speeches for the Minto School and UAF classes several times. Throughout Josephine's life, her favorite interests and hobbies are dancing, driving dogs, berry picking, knitting and ice fishing. Josephine believes we should always share the first of what is caught like beaver, black ducks, moose or king salmon with a neighbor or whoever is in the camp. Also, we should always be good to one another. Note: Watch for the next issue with more on the Minto Elders. Left to right: Lige Charlie, Elsie Titus, Susie Charlie and Josephine Riley. | |
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Iñuksuk: Northern Koyukon, Gwich'in and Lower Tanana, 1800-1901 by Adeline Peter Raboff:Subject headings: Ethnohistory, Anthropology, History, Native Americans Inuksuk is an ethnohistory of the Northern Koyukon, Gwich'in and Lower Tanana Indians of Interior Alaska between 1800 and 1901. This book is rich with new ethnonyms, place names and personal names of the area and the cultures involved. It is a detailed and fascinating account of pre-contact and post-contact Interior group dynamics that could only be gathered with the aide of the oral tradition of the numerous Iñupiat accounts, Gwich'in, Koyukon and Lower Tanana informants and the author's intimate knowledge of her culture. This ethnohistory is set in a time frame where every written source from missionaries, explorers and military personnel were coordinated with the events which are recounted in the oral tradition. In most cases the oral account deepened and expanded upon the written record. A must read for students of Alaska Native history and anthropology. | |
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Iñupiaq Region by Branson Tungiyan:First, the Eskimo Heritage Project, for which I am the program director: We are in the process of putting 403 individual Elder interview (transcribed and translated) documents, 339 Elders conference documents and 249 Elder Advisory Committee tapes into a computerized database, so we can create our own website. This has been a long painstaking process because the Bering Strait region works with three language groups in the region: Iñupiaq, St. Lawrence Island Yupik and Central Yup'ik. Also in our archival collection, we have approximately 125 video tapes of Elders' conferences, 1500 old photographs and approximately 7000 slides. AKRSI hired me to be the regional coordinator for the entire Iñupiaq region-from Unalakleet to St. Lawrence Island and up to Barrow. I have the privilege to work with Nome Public Schools, Bering Strait School District, Northwest Arctic Borough School District, North Slope Borough School District, Ilisagvik College at Barrow and Northwest Campus here in Nome. This is a very large area where, besides the three languages in our region, the Iñupiaq language has sub-dialects within the Iñupiaq language group. I have also been involved with the Arctic Studies Center's Alaska Collections Project in which the Arctic Studies Center is doing a three-year project to bring Elders from each region to the Smithsonian Institution in Washington, DC to name and identify objects. I followed the first group in May from Unalakleet and the second group in September. We were there during the attacks on the World Trade Center and the Pentagon. Our hotel was only a mile away from the Pentagon at Rosslyn, Virginia. It was quite an experience that we will never forget and very scary. We have also worked with Igor Krupnik, an anthropologist from the Smithsonian Institution's Arctic Studies Department. He had co-authored the Sourcebook on St. Lawrence Island from the Smithsonian's archival collections. It is now in the process of being printed. Photos in the book, "Our Words Put On Paper" were taken in the late 1800s of Gambell people, all in a traditional background setting. We are also in the process of preparing and planning for the Bering Strait Region 2002 Elders & Youth Conference. The theme, "Uniting Two Worlds Through Education For A Healthy Tomorrow" was selected by the Kawerak Elders Advisory Committee. This fits very well with all of the AKRSI staff meetings and the recent First Native Education Summit's expectations regarding Native education in Alaska. We are expecting approximately 1,000-plus Elders and youth to gather in Nome from the Bering Strait region, along with speakers, presenters and panelists from other regions and cities like Anchorage, Fairbanks, Bethel and Juneau. Three tracks will be focused on education, community wellness/healthy choices and visions/dreams/prophecies. It is our hope that these tracks will help with the problems of alcohol and substance abuse in our region. Elders & youth conferences have been held in the region since 1979. As we begin a new year, we reflect back to the unforgettable time Marie Saclamana, Estelle Oozevaseuk, Jacob Ahwinona, Aron Crowell, Suzi Jones and myself spent at Washington, DC during the attacks; the MOA Partners meeting in August; all the AKRSI meetings we attended; the Leonid meteor showers and of both Gambell and Savoonga landing a whale in each community in December. And we, at Kawerak, wish you A HAPPY NEW YEAR! | |
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Nikaitchuat Ilisagviat: An Iñupiaq Immersion School by Igxubuq Dianne Schaeffer:Tarruq Pete Schaeffer served on the regional school board for about four years and found out that it would be very difficult to have the school he and his wife envisioned installed in the current school system. Abnik Polly Schaeffer worked for eight years at the elementary school as an Iñupiaq teacher; she taught seven classes a day with 25 minutes for each class. The students had fun, but they never retained anything because of the short amount of time given to each class. Tarruq and Abnik had a vision of a school-of students being taught in Iñupiaq and learning the cycles of the Iñupiaq year. In the spring of 1998, Tarruq and Abnik Schaeffer sat down with interested community members and said that they were opening up a school in the fall. We didn't have a building, curriculum or staff. We formed committees and each committee had a chairperson. I was on the enrollment committee and we came up with the enrollment process for Nikaitchuat. There was also the finance committee and a couple others. Sandra Erlich Kowalski was hired for the summer to find out what we needed in order to open up as a school. On September 10, 1998, Nikaitchuat opened with 20 students, three teachers and one director. We had very little furniture and the school supplies hadn't arrived yet. Tarruq Schaeffer gave $100 to Abnik and Aana Taiyaaq to buy school supplies like pencils and paper. We had the determination and will to teach our children what we feel is important: the Iñupiaq language. Nikaitchuat Ixisabviat is formed under the umbrella of the tribal government, the Native Village of Kotzebue also known as Kotzebue IRA. We have an agreement with NANA to give us some money and lease the building to us for one dollar a month. We get a grant from Maniilaq and from the Department of Education (we are in the second year of a three-year curriculum development grant) and we also get the Johnson O'Malley money from Kotzebue IRA and parents pay a monthly tuition for their child to attend our school. Ivik Kunuyaq Henry along with Igluguq and Agnik Schaeffer pour uqsruq (seal oil) into containers for their parents. Nikaitchuat Ilisagviat 2001-2002 visit the NANA Museum of the Arctic. Parent involvement and education are a vital part of school functioning. Parents help out by volunteering during and after school hours in tasks as varied as reading to children, serving snacks, cleaning, curriculum development and support, providing transportation to the Senior Center, learning and teaching cultural activities and the list goes on. It is not uncommon to see grandparents, aunts, uncles and siblings enter the school to volunteer as well. We ask parents to put in at least four hours of volunteer time a month. There are a few parents that put in eight hours or more a week. We have a bimonthly parent meeting where the parents catch up on what their child is learning. We have a potluck once a month where all parents and relatives are invited to attend. Nikaitchuat Ixisabviat is in its fourth school year. We have five older students (two are in second grade, two in first grade, four kindergartners and ten pre-kindergartners for a total of 19 students. We have four teachers, one director and one curriculum development specialist. This year, the first graders have been working on their writing skills along with learning more math. Instead of taking a nap, they do school work, like writing and reading in Iñupiaq. Abnik Polly Schaeffer has been busy teaching them the different subjects. Aana Taiyaaq Ida Biesemeier has been helping Abnik with the first graders, along with teaching the younger students the basics. Isan Diana Sours and Suuyuk Lena Hanna are kept busy with the younger students (the three and four year olds), teaching them the basics of how to get along and to respect other students. The two biggest things that are reinforced daily is Kamaksrixutin and Naalabnixutin-to be respectful and to listen! They also learn the colors in Iñupiaq, numbers and their Iñupiaq names. Each student is called by their Iñupiaq name; some teachers don't know the children's English name. The students are learning how to write their name. We have staff to develop the curriculum for the first graders. Kavlaq Andrea Gregg is the curriculum development specialist. She has been working on developing a curriculum based on the seasons of the year, building upon what Nikaitchuat has done the past three years. We are still looking for an assistant for Kavlaq, who will help in coming up with new and exciting curriculum for our older students. We make lessons planned by the week and this week's topic is niksiksuq (fishing); this week's color is tufuaqtaaq (purple); the Iñupiaq value being reinforced this week is respect for nature and the shape of the week is aqvaluqtaaq (circle). My name is Igxubuq Dianne Schaeffer and my title is Director. This is my second year as director-before that, I was on the Parent Governance Committee and a parent of one of the students. I've been working along with the Parent Governance Committee on how Nikaitchuat can expand next year. We would like to continue to grow with the oldest students, hopefully into the fifth grade. We are looking for a new building as we are at full capacity in the building we are in now. There is a possibility of obtaining a building with our tribal government, the Kotzebue IRA. We continue to grow and hope to share what we have learned with other communities. If you are here during the school year, we invite you to our school; we are located behind the Pizza House in Kotzebue. Come on over and check us out! Qikiqtaq Walker, Aana Taiyaaq Biesemeier, Qignak Atoruk and Urralik Gregg pick asriaviich (blueberries) this last fall on one of our many field trips. | |
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Nurturing Native Languages by Angayuqaq Oscar Kawagley:Griffin's observations ring true to me because my Yupiaq language is nature-mediated, and thus it is wholesome and healing. It contains the creatures, plants and elements of nature that have named and defined themselves to my ancestors and are naming and defining themselves to me. My ancestors made my language from nature. When I speak Yupiaq, I am thrust into the thought world of my ancestors. We know ourselves to be made from this earth. We know this earth is made from our bodies. For we see ourselves. And we are nature. We are nature seeing nature. We are nature with a concept of nature. Nature weeping. Nature speaking of nature to nature. -Susan Griffin, Woman and Nature Let me cite two examples of the elements of nature naming and defining themselves. The first is anuqa-the wind. It is telling its name and telling me what it is. It is the moving air which is needed for life. The other is lagiq-the Canadian goose. It's call is "lak, lak, lak" giving its name to us and by its behavior telling us its habitat and its niche in the ecological system. "We are nature with a concept of nature." Truly! We, as Native people, have seen our languages become impoverished in the last several centuries. Many of us now speak our Native languages at the fourth and fifth grade levels (if such a grading system existed for us). We look at the wounds in our minds and we see that the wounds also exist in nature itself. "We know ourselves to be made from this earth" and it makes us weep when we see the destruction and pollution around us. We realize that the relationship between ourselves and our places is a "unity of process" (Joan Halifax). We know that there cannot be a separation between the two. As we lose our Native languages, more and more of us begin to take part in the misuse and abuse of nature. We use English predominately in our everyday lives today. We don't realize that English is a language contrived by the clever rational mind of the human being. The letters were derived by the human mind. The words are a product of a mindset that is given to individualism and materialism in a techno-mechanistic world. For us to think that we can reconstruct a new world by using English and its ways will not work. We need to return to a language that is given to health and healing. To try to make a paradigmatic shift by using the consciousness that constructed this modern world is bound for failure. Albert Einstein stated something to the effect that "you cannot make change in a system using the same consciousness used to construct it." This should be very clear to us as a Native people. In my Yupiaq ancestral world egalitarianism was practiced. In this form of governance no creature, plant or element becomes more important than another. All are equal. In the great state of Alaska, I can incontrovertibly state that racism is alive and seems to be gaining strength. This is a circumstance which is unconscionable and reflects a very destructive and alienated stance in the larger society. How is it that we "stabilize indigenous languages"? I think that we must once again speak the Native languages in the home a majority of the time. If we expect only the school to do it, it will surely fail. The school must become a reflection of a Native speaking family, home and community. During the waking hours of the day, the children must hear the Native language being spoken-in the home and in school. The one-to-one and family conversation in the local language must be the standard of the day. The community, family, parents and especially the children must begin to know place. How is this to be done? By the Elders, parents and community members speaking to one another in their own language and from the Yupiaq perspective. To know self, one must learn of place. How does one learn of place? You begin by telling quliraat, the mythology, stories of distant time, which are powerful teaching tools still applicable to the present. You learn of the times when our ancestors were truly shape-shifters. It was easy to change from one form to another, and one was in control of self. Values and traditions are taught by these stories which are so ancient that we call them myths. From these you can tease out problem-solving tools and discern characteristics that make for a healthy and stable person living in a healthy and sustainable place. Told by an Elder whose inflections, facial and body language add to the words, these myths teach not only discipline for the members but more importantly self-discipline. We must re-inculcate self-discipline in our people as a matter of survival. The qalumcit must be told, as they are the stories of us as a Native peoples. They tell us how we got to be at this place, our movements, problems encountered and resolved, years of plenty and scarcity and how to read the signs foretelling events, how we made sense of time and space, how trade and exchange of goods and services was accomplished and how genetic diversity in the community was maintained. The rituals and ceremonies must be relearned and practiced. The loss of these have developed schisms in our lives. We have become fractured people. These rituals represent revival, regeneration and revitalization of our Native people. The yuyaryarat-the art and skills of singing, dancing and drumming-brings one to a spiritual level. Our word, yuyaq, means to emerge into a higher plain, a higher consciousness through concentration on the movements when singing and drumming. We must also seek to relearn the Native names of places. It is incomplete knowledge for us to know the distance between two places in miles. It is also important to be able to "guesstimate" the time it will take to go from point A to point B and to know the history and place names between the two points. Then it becomes whole and useful knowledge. I just recently returned from Hilo, Hawaii where I was a participant in a planning meeting for revitalizing the Hawaiian language and culture. One interesting side trip was a visit to a Native Hawaiian charter school a few minutes from Hilo. I learned that the local Native people had begun landscaping unkempt property and refurbishing dilapidated buildings. This was initiated even before grant funds were made available for the project. This is true determination and motivation to reconstruct education which is meaningful and effective for the Native people. When my hosts and I arrived, we were met by the students at the entrance to their school. They sang in their own language and several students made welcoming remarks again in their own language. When protocol called for my response, I responded in my Yupiaq language. To see and hear the protocol that had been practiced for millennia by their people made my heart feel good. This happening after hundreds of years of barrage to change their language and culture gave me hope that we, too, can save our Alaska Native languages. It was refreshing and energizing of spirit to look at the landscape and see the work that had been done. The best part was a plot of land where only the original flora of Hawaii had been planted-a very ambitious endeavor which required research and feedback from the few Elders still with them to determine which plants are native to the land. One building had photovoltaic panels on its roof to power some of their computers and filter pumps for their fish hatchery tanks. At another location, young men were preparing food in the traditional manner of heating rocks with the ingredients placed in baskets on top and covered over with banana leaves and canvas. The food was eaten prior to the graduation exercises. If you find yourself in a situation where there is a minimal number of myths, stories, rituals and ceremonies available, then I would suggest that you find sources that are well written and your Elders deem to be true. Translate these into your own language with the help of Elders and knowledgeable community members that may be familiar with the technical language contained in that treatise. When satisfied with the final translation, read it to the group for approval. Then it would behoove us to read it to the youngsters who will become the historians of the community-the future keepers and practitioners of sacred knowledge. To bring the above back into practice is to know who you are and where you are. This would contribute broadly to the important notion that it is alright to be Native, to speak the Native language and to use Native tools and implements in play and work. After all, our technology was made by our ancestors to edify our Native worldviews. Please, what ever you do, do NOT give to the youngsters the idea that modern technology has an answer for everything. It does not. Use it merely as a tool and use it minimally and judiciously. Remind the students that technological tools are intensive in the use of natural resources and energy. To accept technology blindly is to negate the painful works to revitalize our Native languages and cultures. I wish you all the wisdom of the Ellam Yua, the Great Mystery in your continuing efforts. "We are nature." Quyana References Russell, Peter. The White Hole In Time: Our future evolution and the meaning of the now. Harper: San Francisco. 1992. Halifax, Joan. The Fruitful Darkness: Reconnecting with the body of the earth. Harper: San Francisco. 1993. Griffin, Susan. Woman and Nature. Harper Collins Publishers. San Francisco. 1978. Richard Littlebear speech delivered to the Fourth Annual Stabilizing Indigenous Languages Symposium. Flagstaff, Arizona, May 1997. The rituals and ceremonies must be relearned and practiced. The loss of these have developed schisms in our lives. | |
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